大方廣佛華嚴經疏 34.10

34.10

Sixth is the vow of attendance and service: vowing to go to all buddha-lands to constantly see all buddhas, and always reverently serve and listen to them. Hence the Yogācāra[-bhūmi] states: "Vowing to manifest in all worlds," meaning apparitional birth. Here the sūtra merely says "knowing and seeing," because one knows the dwelling places where buddhas are born. In terms of practice-marks, it is divided into two parts: first, explaining what is known; second, discerning the knowing capacity. In the former, the first phrase is general, and from "vast" down is particular. In the particulars there are three marks: first, the mark of all; second, the mark of real meaning; third, the mark of the immeasurable. As for the first: the marks of the realms are different, hence it says "all." Within this there are also three: First, explaining the dimensions: the small, medium, and great chiliocosms are in order vast, great, and immeasurable. Second, gross and subtle explains the grossness and fineness of the substance, meaning differences such as response and retribution [lands]. The treatise says: "subtle follows the body of mental consciousness of whatever world, and gross follows the form body of mental consciousness of whatever world"—this means that according to the grossness or subtlety of the form and mind that rely upon it, the world is gross or subtle; gross refers to form. Third, from "dwelling irregularly" down is the difference in arrangement. "Irregular" means not following orderly rows. "Inverted" refers to upside-down lands, and "upright" refers to face-up lands. As for "entering, travelling, or departing," the treatise lacks this text. The text contains two meanings: first, completing the preceding arrangement, referring to travelling the roads among the three types of worlds; second, corresponding to what follows: "entering" means gathering others, and having entered, "departing" means being gathered by others. "Travelling" means coming and going without abiding. Thus, like Indra's net, it precisely serves as an analogy for this. Second, "differences like Indra's net" is the mark of real meaning: land by land share the same essence and do not preserve self-nature, mutually interpenetrating like those Indra jewels; hence it is called real. The treatise says: "Because it is like a magical creation of karma"—this clarifies it by turning to an analogy. Just as with a worldly illusionist, one sees water in a place of fire, sees the small in a place of the great, and so forth. The lands made by karma are also identical to illusions, and thus can interpenetrate multiply without end. Third, from "ten directions" down is the mark of the immeasurable, meaning the previous two marks pervade the ten directions. Furthermore, because the above cannot exhaustively describe them, it concludes as "immeasurable." The Mahābodhisattvapiṭaka-sūtra says: "The layers of worlds in empty space are more numerous than all the atoms of a great chiliocosm, but due to differences in karma, they do not obstruct one another." Layers upon layers in a single place are already like this, how much more so their horizontal expanse. Second, from "wisdom clearly understands all" down discerns the knowing capacity. If it is the mark of real meaning, only wisdom can know it; all other marks can be seen with the present eye.