大方廣佛華嚴經隨疏演義鈔 26.74

26.74

疏「依門趣入」等者，彼有事門，即如向說。二約法為門，今但出此。又「互相現入」者，是約此宗以辯門義，並如下說。分齊分二，隨宜即他受用等，約佛即自受用土。行列與下第十加持，各約事法分為二問。圓滿方所云無處不有，圓滿分齊十方無際，二相何別？答：若識隨宜，方所分齊，即知圓滿二相不同。謂隨宜方所者，此之淨土十方之內為在何方？如極樂在西，妙喜在東等。言分齊者，此之淨土廣狹云何？或等一娑婆、或等百千，是分齊也。是則圓滿方所明「無處不有」者，即遍在一切處也。分齊云「十方無際」者，量周法界也。

Regarding the commentary's words "Entering by relying on gates," and so forth: that has phenomenal gates, which is as just stated. Second is taking Dharma as the gate, which is all that is brought out here. Moreover, "mutually manifesting and entering" is discerning the meaning of gates in terms of this school, and both are as explained below. Scope is divided into two: according with suitability is other-enjoyment and so forth; in terms of the Buddha, it is the self-enjoyment land. Arrangement and the tenth, empowerments, below are each divided into two questions in terms of phenomena and Dharma. When perfected location is said to be "nowhere not present," and perfected scope is said to be "limitless in the ten directions," what is the difference between the two characteristics? Answer: If one knows the location and scope according with suitability, one will understand that the two characteristics of perfection are distinct. That is to say, regarding location according with suitability: within the ten directions, in which direction is this pure land located? Such as Sukhāvatī being in the west, Abhirati being in the east, and so forth. As for scope: how broad or narrow is this pure land? Whether equal to a single Sahā, or equal to hundreds of thousands, this is its scope. Thus, for perfected location, clarifying that it is "nowhere not present" means that it is pervasive in all places. For scope, saying "limitless in the ten directions" means its measure extends throughout the dharmadhātu.