大方廣佛華嚴經疏 9.16

9.16

Third, from "At that time the ten directions" downward, those summoned rush like clouds. The text is divided into three: first, gathering together in the bodhimaṇḍa; second, manifesting unimpeded function; third, expressing themselves through sound and light. Now the first also has three: first, a general explanation; second, from "namely" downward, specific revelations; third, from "such..." downward, a general conclusion. In the specific section, the ten directions constitute ten sections, and within each direction there are ten matters: (1) determining the direction, (2) the ocean of lands, (3) the world, (4) the name of the Buddha, (5) the principal bodhisattva, (6) the number of the retinue, (7) arriving at the Buddha's place, (8) raising clouds of offerings, (9) expressing homage and presenting offerings, and (10) comfortably seated on transformed seats. Here there should be the name of the world system, but it is briefly omitted. The clouds of offerings from the eastern direction should have ten kinds, but there are only nine because the two texts for ointment incense and burning incense are combined. Saying "each manifested" means the principal and retinue each manifested them. Layer upon layer unobstructed, each pervading empty space, each observable, termed "undispersed and unextinguished." The transformed seats of the ten directions differ in essence and appearance, yet all are identically named "lion seats of the Padmagarbha"; the meaning of the lion has already appeared in the text above. The words "Padmagarbha" comprehensively have three meanings: first, in terms of the bodhisattva, representing containing and blossoming; second, in terms of what is explained, because it is about to speak of the circumstantial reward; third, in terms of the various assemblies, universally revealing the Avataṃsaka. The [bodhisattvas from] zenith and nadir returning to sit in their own directions is because the Buddha's complete body turns around so that all see his face, differing from other traditions which have only eight directions. In the third part, the general conclusion, the text has eight: (1) briefly indicating the preceding text, saying "such [as these]"; (2) generally clarifying the number of oceans, meaning ten hundred million kṣetra dust motes—since those listed above are the successive oceans of the Padmagarbha, and the light from the mouth illuminates one hundred million in each of the ten directions, there are ten; these two sections did not appear in the preceding specific explanation; (3) concluding the principals; (4) concluding the retinues; (5) concluding their arrival; (6) concluding the raising of offerings; (7) concluding the homage and presentation; (8) concluding the comfortable seating. Since it is a general conclusion, it therefore lacks the determination of the direction; and having already arrived in the assembly, it therefore lacks the three matters of the initial ocean and so forth.