大方廣佛華嚴經疏 6.6

6.6

Third, from "so-called" downward, it specifically clarifies obtaining the dharma and praising the Buddha. Among the forty assemblies, each first has a prose section on obtaining the dharma, which is the cataloguing by the compiler of the sūtra; afterward, they speak verses in praise, which was their presentation at that time. However, the assembly gathering and the verse praises occurred at the same time; as the text cannot record them simultaneously, it arranges them in sequence. That each attains one [gate] is to reveal that the Buddha's virtues are inexhaustible. Because one ascends from the specific into the general, the entire assembly cannot exhaust them. Therefore Sāgaramati says: "The Tathāgata's realm has no boundary; each, according to their liberation, is able to observe and see it." That Samantabhadra attains ten reveals that he equals the Buddha's inexhaustibility. Within the text, first comes the differently-born assembly, and afterward the identically-born assembly. In the former, there are three: first, the various devas; next, the eight classes; and last, the various spirits. Now, the first divides into two: first, the form-realm devas; afterward, the desire-realm devas. In the former, there are five; here, the first is the prose on the ten dharmas of the Deva of Sovereignty. The first, "equal to the dharmadhātu...", is the liberation of the dharmakāya. "The dharmadhātu and the realm of empty space" is the function. The space that is the locus pervaded is the phenomenal space. The word "dharmadhātu" encompasses in meaning both phenomena and noumenon, meaning it not only pervades empty space, but also pervades phenomena such as form and mind within space, as well as the noumenon of space and existence conforming to truth. Furthermore, if one only speaks of space, it is a single layer of pervasion; now saying "dharmadhātu", it is pervaded in manifold layers. Why is this? Because the space realm accommodates each and every dust mote, and those things and objects within each and every dust mote all conform to truth; therefore, each has boundless oceans of lands, and the great function of the Buddha's body completely fills them all. Below, the verse says "inexhaustible". "Serene and quiet" is the essence. Yet it has two meanings: first, explaining that the aforementioned great function has no marks of function, without obstructing constant quiescence; second, because this wisdom-function is itself quiescence identical with truth, for this reason, in accord with each and every function, it pervades all places. "Expedient means" is the function. It also has two meanings: first, explaining that the aforementioned quiescence has no marks of quiescence, without obstructing the great function; second, internally identical with the true nature, without obstructing outward response to diverse faculties; hence it is called expedient means. Quiescence and function are unobstructed; therefore it is termed "power".