大方廣佛華嚴經疏 3.32

3.32

Second, explaining the chapter title: In Sanskrit, it is sarva-loka-indra-vyūha-naya-prabhāvanā-nāma-parivarta; here this translates as "Chapter Named the Majesty of the Method of the Adornments of All the Leaders of the World." The present text retains an abbreviation. "World" (shi) means time; that is, the world. "Leader" (zhu) means ruler, referring to the various kings and the Buddha. Now, there are three kinds of worlds: first, the container world, which is the locus of transformation; second, the world of sentient beings, which is the capacity of those to be transformed; third, the world of wisdom and sambodhi, which is the transforming master. "Leaders" are only two: the various kings and the Buddha, because they govern the container realm and sentient beings. The Buddha is not of the world, but receives the designation based on what he governs. "Wondrous" (miao) means the essence and function of the Dharma gates are profound, vast, and inconceivable, which is that attained by the leaders. "Adornments" (yan) means embellishment, which has multiple meanings: first, the adornment of the container world, meaning its ground is firm and so forth; second, the adornment of the world of sentient beings, meaning the oceans of assemblies each possess the majesty of the Dharma gates; third, the adornment of the world of wisdom and sambodhi, meaning realizing the supreme sambodhi with respect to all dharmas, the three activities universally pervading, and the Dharma gates being inexhaustible. Therefore, in the prose, the adornments of the various kings, and in the verses, the praising of virtues, both illustrate the adornment of the Buddha. If sentient beings were not adorned, they would not evoke the arising of the Buddha; if the Sambuddha were not adorned, he could not act as a leader; if the container realm were not adorned, it would not be the place of a true Buddha. Furthermore, through the Buddha's adornments, those who encounter him are shown to have virtue; the adornment and assistance of sentient beings show the Buddha's preeminence. Such mutual adornment is also called wondrous adornment, for other sūtras lack such vast adornment. But initially it was called the "Introductory Chapter"; now it is clarified that the introduction already encompasses the principal [teaching], hence it extensively praises the various adornments, serving as the introduction to the Avataṃsaka. The ancient [translation] called it "Chapter on the Pure Eye of the World," meaning that the attained Dharma eye can purify the world. Thus purity has the meaning of adornment; the rest is as expounded before.