大方廣佛華嚴經疏 34.10

34.10

第六承事願。願往諸佛土常見諸佛，恒敬事聽受，故《瑜伽》云「願於一切世界中示現」，意明化生。今經但云知見者，知生佛住處故。就行相中分二：初明所知、後辨能知。前中，初句為總、「廣大」下別。別有三種相：一一切相、二真實義相、三無量相。今初。界相不同，故云一切。於中又三：初明分量，謂小中大千如次為廣大無量。二麁細者，明體質麁妙，謂應報等殊。論云細者隨何等世界意識身故，麁者隨何等世界意識色身故者，謂隨能依色心麁細，世界麁細，麁者云色。三「亂住」下安立不同，亂則不依行伍。倒即覆剎，正即仰剎。若入若行若去，論無此文。文含二意：一成前安立，謂前三類世界道路往來。二者順後，入即攝他，入已去即為他所攝。行即往來不住，故如帝網，正喻於此。二如帝網差別，即真實義相。土土同體不守自性，互相涉入如彼帝珠，故名真實。論云如業幻作故者，轉以喻顯。如世幻者，火處見水、大處見小等。業所作土亦同於幻，故得涉入重重無盡。三「十方」下無量相，謂前二相周遍十方。又上說不盡故，結云無量。《大菩薩藏經》說「虛空中世界重數多於大千所有微塵，但由業異，不相障礙。」一處重重尚爾，況復橫周。第二「智皆明了」下辨其能知。若真實義相，唯智能知，餘一切相可現眼見。

Sixth is the vow of attendance and service: vowing to go to all buddha-lands to constantly see all buddhas, and always reverently serve and listen to them. Hence the Yogācāra[-bhūmi] states: "Vowing to manifest in all worlds," meaning apparitional birth. Here the sūtra merely says "knowing and seeing," because one knows the dwelling places where buddhas are born. In terms of practice-marks, it is divided into two parts: first, explaining what is known; second, discerning the knowing capacity. In the former, the first phrase is general, and from "vast" down is particular. In the particulars there are three marks: first, the mark of all; second, the mark of real meaning; third, the mark of the immeasurable. As for the first: the marks of the realms are different, hence it says "all." Within this there are also three: First, explaining the dimensions: the small, medium, and great chiliocosms are in order vast, great, and immeasurable. Second, gross and subtle explains the grossness and fineness of the substance, meaning differences such as response and retribution [lands]. The treatise says: "subtle follows the body of mental consciousness of whatever world, and gross follows the form body of mental consciousness of whatever world"—this means that according to the grossness or subtlety of the form and mind that rely upon it, the world is gross or subtle; gross refers to form. Third, from "dwelling irregularly" down is the difference in arrangement. "Irregular" means not following orderly rows. "Inverted" refers to upside-down lands, and "upright" refers to face-up lands. As for "entering, travelling, or departing," the treatise lacks this text. The text contains two meanings: first, completing the preceding arrangement, referring to travelling the roads among the three types of worlds; second, corresponding to what follows: "entering" means gathering others, and having entered, "departing" means being gathered by others. "Travelling" means coming and going without abiding. Thus, like Indra's net, it precisely serves as an analogy for this. Second, "differences like Indra's net" is the mark of real meaning: land by land share the same essence and do not preserve self-nature, mutually interpenetrating like those Indra jewels; hence it is called real. The treatise says: "Because it is like a magical creation of karma"—this clarifies it by turning to an analogy. Just as with a worldly illusionist, one sees water in a place of fire, sees the small in a place of the great, and so forth. The lands made by karma are also identical to illusions, and thus can interpenetrate multiply without end. Third, from "ten directions" down is the mark of the immeasurable, meaning the previous two marks pervade the ten directions. Furthermore, because the above cannot exhaustively describe them, it concludes as "immeasurable." The Mahābodhisattvapiṭaka-sūtra says: "The layers of worlds in empty space are more numerous than all the atoms of a great chiliocosm, but due to differences in karma, they do not obstruct one another." Layers upon layers in a single place are already like this, how much more so their horizontal expanse. Second, from "wisdom clearly understands all" down discerns the knowing capacity. If it is the mark of real meaning, only wisdom can know it; all other marks can be seen with the present eye.