大方廣佛華嚴經隨疏演義鈔 2.35

2.35

疏「法門依正俱曰妙嚴」者，此嚴亦說三種世間法門為能嚴，唯局於主。依正所嚴通三世間，眾生及佛俱通正故。謂諸世間主，各得法門自嚴己眾，即眾生世間嚴，並用嚴佛亦智正覺嚴。佛成正覺是自法門，是故能令其身充滿一切世間，其音普順十方國土菩薩眾中，威光赫奕等，即智正覺世間嚴。其地堅固金剛所成，上妙寶輪及眾妙華、清淨摩尼以為嚴飾等，即器世間嚴。器世間嚴，通二法門：一佛力令嚴，是佛自嚴；二能感者觀見，即是眾海法門嚴。是故總云法門依正俱曰妙嚴。三世間嚴並勝餘教，故標妙嚴以為品目。後「斯經」下，雙結二目。上文明不釋。已上用當同諸經之序分，餘如下說。

Regarding the commentary's phrase “The Dharma-gates and the circumstantial and primary [fruits] are all called wondrous adornments”: for this “adornment”, it also states that the Dharma-gates of the three kinds of worlds are that which can adorn, which is restricted solely to the lords. The circumstantial and primary [fruits] that are adorned pervade the three worlds, because sentient beings and the Buddha are both primary [fruits]. That is to say, each worldly lord attains Dharma-gates with which to adorn their own assemblies, which is the adornment of the world of sentient beings; and using them together to adorn the Buddha is also the adornment of [the world of] enlightened wisdom. The Buddha's attainment of correct enlightenment is his own Dharma-gate; therefore he is able to cause his body to fill all worlds, his voice to accord universally with the assemblies of bodhisattvas in the lands of the ten directions, his awe-inspiring radiance to shine brightly, and so forth, which is the adornment of the world of enlightened wisdom. That the ground is composed of solid vajra, adorned with supreme wondrous jewelled wheels, multiple wondrous flowers, pure maṇi-jewels, and so forth, is the adornment of the container world. The adornment of the container world encompasses two Dharma-gates: first, that it is adorned through the Buddha's power is the Buddha's own adornment; second, that those capable of being affected perceive it is the adornment through the Dharma-gates of the oceanic assembly. Therefore it is generally said that “the Dharma-gates and the circumstantial and primary [fruits] are all called wondrous adornments”. The adornments of the three worlds all surpass the other teachings, and hence “wondrous adornment” is designated as the chapter heading. Next, from “this sūtra” downward, it concludes both titles together. The text above is clear and needs no explanation. What precedes functions equivalently to the introductory section of other sūtras; the rest is as explained below.