大方廣佛華嚴經疏 55.20

55.20

第二「爾時文殊師利菩薩勸諸」下諸乘人會，中四：一結前所作、二「漸次」下明至化處、三「時文殊」下顯所說法、四「說此經」下明所益眾。就化處中，其城居人多有福德，故曰福城，城表防非。東為群方之首，亦啟明之初，表順福分善入道初故。又表福智，入位本故。娑羅林者，此云高遠，以林木森聳故，表當起萬行莊嚴摧伏故。大塔廟者，即歸宗之所。日照三藏云：「此城在南天竺，城東大塔是古佛之塔，佛在世時已有此塔。三藏親到其所，其塔極大，東面鼓樂供養，西面不聞，於今現在。此處居人多唱善財歌辭。此城內人並有解脫分善根、堪為道器。」此表所依法界本覺真性諸佛同依，故云往昔諸佛曾所止住等。三顯所說法。名普照等者，智用宏舒，故云普照。所照深廣，稱為法界，即《入法界經》也。四所益眾中，有二類別：初明諸龍，得主教意，故云正求佛道。即住海水中，堪受得聞。後「復有」下攝三乘機，得眷屬教意，故但云復有眾生調伏，不別演說，故非別會。

Second, from "Then Mañjuśrī Bodhisattva encouraged the" downward, the assembly of people of the various vehicles, has four [parts]: 1. concluding what was previously done; 2. from "gradually" downward, clarifying reaching the place of conversion; 3. from "Then Mañjuśrī" downward, revealing the Dharma preached; 4. from "having preached this sūtra" downward, clarifying the assembly benefited. Concerning the place of conversion: the residents of that city had much merit and virtue, hence it is called the City of Blessings (Dhanyākara); "city" represents guarding against wrongdoing. The east is the head of all directions and the beginning of brightness, representing following the virtuous roots of the share conducive to merit (puṇyabhāgīya) to enter the beginning of the path. It also represents merit and wisdom, the basis for entering the stations. "Sāla grove"—this translates as "high and distant," because the grove of trees is tall and dense, representing the subsequent arising of myriad practices for adornment, subjugation, and suppression. "Great caitya" is the place of taking refuge in the fundamental. Tripiṭaka Master Divākara said: "This city is in South India; the great caitya east of the city is a stūpa of an ancient Buddha, which already existed when the Buddha was in the world. The Tripiṭaka Master personally went to that place; the stūpa is extremely large, and while drums and music are offered on the east side, it is not heard on the west side; it still exists today. The residents of this place often sing songs about Sudhana. The people within this city all possess the virtuous roots of the share conducive to liberation (mokṣabhāgīya) and are worthy vessels of the path." This represents that the fundamental enlightenment and true nature of the dharmadhātu relied upon is shared by all Buddhas, hence saying "where past Buddhas once resided," etc. Third, revealing the Dharma preached. "Universally illuminating," etc.: the function of wisdom is vast and extensive, hence saying "universally illuminating." What is illuminated is deep and broad, called the dharmadhātu—namely the Entry into the Dharmadhātu Sūtra. Fourth, within the assembly benefited, there are two distinct categories: first, clarifying the nāgas, who grasp the intent of the master's teaching, hence saying "directly seeking the Buddha path." Residing in the waters of the ocean, they were capable of receiving and hearing it. Later, from "further there were" downward, gathering the capacities of the three vehicles, who grasp the intent of the teaching for the retinue, hence merely saying that "further there were sentient beings tamed," without separately expounding to them; thus it is not a distinct assembly.