大方廣佛華嚴經疏 54.24

54.24

第二明所不見境，中三：初不見果有十句，初總、餘別。多同念請果中初之十句。重閣同空等，即是神變。不壞本相，即是遊戲。餘可準思。次「亦復」下明不見因，即諸菩薩。初總明，即分齊境界。次「菩薩大會」下別顯會通新舊。入謂身遍剎塵，智入諸法等。普至即新來，普詣即此往。皆言普者，一橫竪遍故、二一即一切故。餘句準上諸來菩薩作用中辨，及上〈離世間品〉十十所明。後「如是等」下總結不見。

Second, clarifying the sphere that is not seen has three parts: first, not seeing the fruition has ten lines, the first being general and the rest specific. These mostly correspond to the first ten lines among the fruition items in the mental request. The multi-storied pavilions being identical to space and so forth are divine transformations. Not destroying their original characteristics is precisely sporting. The rest can be understood accordingly. Next, from 'and also' onward, the text explains not seeing the cause, namely the bodhisattvas. The beginning explains generally, which is the delimiter realm. Next, from 'the great assembly of bodhisattvas' onward, it specifically reveals the gathering together of both new and old. 'Entering' means the body pervades realm-motes, wisdom enters all phenomena, and so forth. 'Universally arriving' refers to the newly arrived; 'universally going' refers to those from here. All using the word 'universally' is because, first, it pervades horizontally and vertically; second, the one is identical to the all. The remaining lines are distinguished according to the functions of the arriving bodhisattvas above, and what was explained in the tens upon tens of the Chapter on Leaving the World above. Later, from 'Such as these' onward, it summarizes what was not seen.