大方廣佛華嚴經疏 57.39

57.39

第二「作是念已」下見敬諮問。初見中三：初見依報，中二：先所見殊勝。云十由旬者，欲明圓滿。既有十億衢道，道各無量眾生，豈世間十小由旬之所能受？故此中事物皆應圓融表法，如理思之。後「爾時善財」下能見無染。二「漸次」下見王正報。處四衢道者，以四無量，用四攝法攝眾生故。二十八相者，因未滿故。三「於王座前」下主伴攝生。於中亦三：先列所施，通情非情。六十四能，義如別說。次「一一道」下明能施人，即是助伴。後「為欲普攝」下明其施意。二三敬問，可知。

Second, from 'Having formed this thought' onward, is seeing, paying homage, and inquiring. In the initial seeing, there are three parts: First, seeing the circumstantial reward, which has two parts: first, what is seen is extraordinary. It says 'ten yojanas' to indicate completeness. Since there are ten billion intersections, and on each road are immeasurable sentient beings, how could a mere ten small worldly yojanas contain them? Therefore, the matters and objects here must all be understood through perfect interpenetration as expressing the Dharma; consider this according to the principle! Later, from 'At that time Sudhana' onward, is the ability to see without defilement. Second, from 'gradually' onward, is seeing the king's direct reward. His residing at the crossroads of four thoroughfares is because he gathers in sentient beings through the four immeasurables and by means of the four means of embracing (saṃgraha-vastu). The twenty-eight marks are because his causal [stage] is not yet complete. Third, from 'In front of the king's seat' onward, is the gathering in of sentient beings by the principal and his retinue. Therein also are three parts: first, listing what is given, extending to both sentient and insentient. The sixty-four abilities are explained elsewhere. Next, from 'On each and every road' onward, explains the people capable of giving, who are his retinue. Later, from 'In order to universally gather in' onward, explains the intention behind his giving. The second and third, paying homage and inquiring, are readily understood.