新華嚴經論 5.18

5.18

答曰：為十住位中從凡創證，果德始從凡夫來故。國土名同皆名為華，為創住佛所住自佛智慧開敷故。證佛慧初生諸佛家故，佛號皆同為月，以表得法清涼如月。此十行位中，始終總佛內外俱真，國亦以法為名，佛亦以法為號。前位始證，以表如月清涼。此位已真純，名之為眼者，法眼也。為此行中，明法眼圓，明應機照俗以成德故。以次千及萬數漸漸增廣者，明法界圓明不增不減，但以佛果位菩薩引生方便，引接凡庸令增勝故，皆為如來密意方便故。如《佛名經》，無量聲如來、日月光明如來，世尊偏增致敬，重加三禮，云滅罪多者，如來方便引凡心生令策志故。豈謂諸佛體同一味，功德有差別耶？今時佛果中諸菩薩安立地位境界增廣，如是漸次言千佛世界萬佛世界，乃至數終，一一數體緣起相徹，一一數中始終相入無前後際，是諸佛密意方便故。猶如十錢，去一錢十總無著，一錢十全成為諸數。如響應聲同時緣起故，得初即得終，還以性齊時齊、緣起同時，故今此中安立境界法門。

Answer: It is because in the ten abodes one newly realizes from the ordinary level, and the virtue of the fruition first comes from an ordinary person. The lands share the identical name of Flower because one newly abides where the buddhas abide, and the wisdom of one's own buddha unfolds. Because one realizes the buddha's wisdom and is newly born into the family of the buddhas, the buddhas' names are all uniformly Moon, to represent that attaining the Dharma is cool and pure like the moon. In this stage of the ten practices, beginning and end are entirely buddha, inside and outside are both genuine; the lands are named after the Dharma, and the buddhas are also titled after the Dharma. The previous stage was the initial realization, representing coolness and purity like the moon; this stage is already genuine and unadulterated, and calling them Eye refers to the Dharma-eye. This is because in this practice, it clarifies that the Dharma-eye is complete and luminous, illuminating the mundane in response to capacities so as to accomplish virtue. That the numbers of a thousand and ten thousand gradually expand in sequence illustrates that the dharmadhātu is complete and luminous, neither increasing nor decreasing; it is merely that bodhisattvas in the fruition stage of buddhahood use expedients to guide sentient beings, drawing in ordinary, common people to make them advance to excellence, all being the profound expedients of the Tathāgata. Just as in the Buddha Names Sūtra, toward the Tathāgata Anantasvara and the Tathāgata Sūryacandraprabha the World-Honoured One paid particular reverence, doubly adding three prostrations, saying that they extinguish much sin: this was the Tathāgata's expedient to guide ordinary minds and make them spur their resolve. How could it be said that the buddhas, whose essence is of one single flavor, have distinctions in their virtues? Now, when the bodhisattvas in the fruition of buddhahood establish the realms of the stages as expanding and progressively speak of a thousand buddha-worlds, ten thousand buddha-worlds, up to the end of numbers, the essence of each and every number interpenetrates through conditioned arising, and within each number beginning and end enter into one another without prior or posterior limits: this is the profound expedient of the buddhas. It is just like ten coins: if one coin is removed, ten is completely lost; one coin and ten coins completely make up all numbers. Because they arise dependently at the same time like an echo answering a sound, when one obtains the beginning one obtains the end; this is likewise because nature is equal, time is equal, and conditioned arising is simultaneous. Therefore, the Dharma-gates of the realms are established here in this way.