大方廣佛華嚴經隨疏演義鈔 29.38

29.38

疏「第四解疑妨」者，文有三重：初一具疑，難光何時放，滯二途故。從「若說名諦」下，躡跡申難。答中，初指前，決其所疑。從「但前二品」下，二為其解難。謂前二品未要放光，故前不明；此中始要，故此方說。此中菩薩即是牒前，故前十方一一別說；此則併牒。二「光照百億」下，唯難無疑。三「又疑云」下，光明既窮法界，唯疑不難，但疑金色等何所在，故是不決耳。疑意云：此界放光，而金色等去於此界各十佛剎。今若主佛至東十佛剎處放光，則是文殊所從之剎。若更至東十剎，金色乃在放光之西。九方例然，故云金色更在何所。舉初為例，九色例然。後「當剎」下答。答意云：主剎向東放光，餘之十剎一時向東。主剎如車轂，十方金色等則如輻輞，車轂若移輻輞皆移。故下經云「盡法界虛空界一切世界皆有百億閻浮提，一切如來亦如是坐。悉以佛神力故，十方各有一大菩薩，所從來剎謂金色世界」等。如向東既爾，遍餘九方亦然，故主與伴一時俱遍。既遍法界總是娑婆，亦遍法界皆是金色、遍法界皆是妙色，十色皆遍，且依此會；餘會遍等，已如玄中。

Regarding the commentary's "Fourth, resolving doubts and objections": the text has three layers. First, there is a complete doubt, challenging when the light is emitted, being blocked between two paths. From "if it is said that the names and truths..." onwards, it follows the trace to present the objection. In the reply, it first points to the preceding to resolve the doubt. From "only because in the previous two chapters..." onwards, it secondly resolves the objection for it, meaning that in the previous two chapters it was not yet necessary to emit light, so it was not explained before; here it first became necessary, so only here is it spoken. The bodhisattvas here are precisely repeating the preceding; hence previously the ten directions were each separately spoken, whereas here they are repeated together. Second, from "the light illuminates hundreds of kotis..." onwards, there is only an objection without doubt. Third, from "further it is doubted, saying..." onwards: since the light exhausts the dharmadhātu, there is only doubt and no objection; it merely doubts where the Golden [World] and the rest are located, and thus it is unsettled. The meaning of the doubt says: light is emitted in this world, and the Golden [World] and the rest are each ten buddha lands away from this world. Now if the host Buddha goes to the place ten buddha lands to the east to emit light, that is the land from which Mañjuśrī came. If one further goes east by ten lands, the Golden [World] is then to the west of the light emission. The nine directions are analogous to this; hence it asks where the Golden [World] is located further. Taking the first as an example, the nine colors are analogous. Afterwards, from "its own land..." onwards is the reply. The meaning of the reply says: the host land emits light toward the east, and the remaining ten lands simultaneously face east. The host land is like the hub of a wheel, and the Golden [World] and the rest in the ten directions are like the spokes and rim; if the hub moves, the spokes and rim all move. Therefore the sūtra below says: "Exhausting the dharmadhātu and the realm of space, in all worlds there are hundreds of kotis of Jambudvīpas, and all Tathāgatas sit likewise. Entirely by the Buddha's spiritual power, in each of the ten directions there is one great bodhisattva, whose lands of origin are called the Golden World, and so forth." As it is with facing east, so it is with pervading the remaining nine directions; therefore host and retinue simultaneously pervade together. Since pervading the dharmadhātu is entirely Sahā, pervading the dharmadhātu is also entirely Golden, and pervading the dharmadhātu is entirely Wondrous Color; the ten colors all pervade, provisionally relying on this assembly; the pervasion and so forth of the other assemblies have already been explained as in the profound treatise.