新華嚴經論 5.18

5.18

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.