大方廣佛華嚴經疏 57.36

57.36

第三「時阿那羅」下授己法界，中二：初授法方便。執手同坐，示無間之儀，表攝彼加行令趣真故。二「告言」下正示法界，令證相應。於中四：一舉果令入。二「時阿那羅王告善財」下以實顯權。三「善男子我得」下示其所得。於中，初名如幻者，了生如幻，故以幻化幻；次「我此國」下明法門業用；後「我以如是」下明法門勝益。四「善男子我身語」下直顯實德慈念之深。然諸位至七皆方便故，休捨觀自在，開敷樹華，多約慈悲。

Third, from "At that time, Anala..." onward: bestowing his own dharmadhātu. Therein are two parts: first, the expedient means of bestowing the Dharma. Holding his hand and sitting together shows a demeanor of non-differentiation (immediate closeness), representing the gathering of his preparatory [practices] to direct him toward reality. Second, from "Telling him..." onward: directly pointing out the dharmadhātu to cause him to realize correspondence. Therein are four parts: 1. Citing the result to cause him to enter. 2. From "At that time King Anala told Sudhana..." onward: using the real to reveal the expedient. 3. From "Good man, I have attained..." onward: showing what he has attained. Therein, first naming it "like an illusion" means realizing that birth is like an illusion, and hence using illusion to transform illusion; next, from "In this country of mine..." onward: explaining the function and activity of the Dharma gate; later, from "I, with such..." onward: explaining the supreme benefit of the Dharma gate. 4. From "Good man, in my bodily, verbal..." onward: directly manifesting the true virtue and the depth of his compassionate concern. However, because all stations up to the seventh are expedient means, Xiushe, Avalokiteśvara, and Kaifu-shuhua (Utpalabhūti) mostly take compassion as their focus.