本業瓔珞經疏 1.5

1.5

就擬宜說法分中有二文。第一從初訖根緣提故。明如來觀察眾機擬宜說法分。第二從放大光明已下。明放光集眾分。放大光明悉照佛界者。直明一佛世界凡有三千大千國土。其一國者。以一須彌山。一日月。照四天下。東拂婆提。南閻菩提。西懼耶尼。北憂單越。上至二十八天。下至五輪際。為一小國。以一小國數至千。為小千。復以小千為一。復數至千。為中千。復以中千為一。復數至千。為大千。此三千大千依數經有十億。十方合有百億國土。爾時盧舍那佛。舒般若智光。悉遍其中。有緣集在道場會也。及四天王已下。至化應聲天者。是欲界六天也。梵天。梵眾天。梵輔天。此三是初禪天。若依善臂菩薩經中。初禪三天者。梵輔。梵眾。大梵天也。大梵。水行。水微。此三是二禪天。善臂菩薩經中。名少光。無量光。光音天。名二禪天也　水無量天。水音天。約淨天。此是三禪天。依善臂菩薩經中。少淨。無量淨。遍淨天。為三禪天也。無想天已下訖大靜天。此九是四禪天。善臂菩薩經中。果實天。少果。廣果。無想。無煩。無熱。善見。好善見天。阿迦膩吒天。此是四禪天也。五輪際者。地水風空金剛是也。大忍法界者。應佛分身遍十方國土。為說真實莊嚴之行也。

Within the section on considering and preparing to expunge the Dharma, there are two passages: First, from the beginning up to 'root-conditions and capacities', explains the Tathāgata's observing the capacities of the assembly and considering how to expound the Dharma. Second, from 'emitted a great ray of light' onward, explains the emitting of light to gather the assembly. Regarding 'emitting a great light that illuminated all buddha-realms': it directly clarifies that a single buddha-world consists of a great trichiliocosm of lands. Each single land comprises one Mount Sumeru, one sun and moon illuminating four continents—Pūrvavideha in the east, Jambudvīpa in the south, Aparagodānīya in the west, and Uttarakuru in the north—reaching up to the twenty-eight heavens and down to the bounds of the five wheels; this constitutes one small land. Counting one small land up to a thousand makes a small thousandfold world. Taking the small thousandfold as one unit and counting up to a thousand makes a medium thousandfold world. Taking the medium thousandfold as one unit and counting up to a thousand makes a great thousandfold world. This trichiliocosm, according to computational sūtras, contains one billion lands, and the ten directions altogether contain ten billion lands. At that time, Vairocana Buddha extended the light of prajñā-wisdom, which pervaded all of them entirely, so that those with appropriate conditions gathered at the bodhimaṇḍa assembly. From the 'Four Heavenly Kings' down to 'Transformation and Resonant Voice Heaven', these are the six heavens of the desire realm. The Brahmā Heaven, the Brahmā-pāriṣadya Heaven, and the Brahmā-purohita Heaven: these three are the heavens of the first dhyāna. If based on the *Subāhuparipṛcchā-sūtra*, the three heavens of the first dhyāna are Brahmā-purohita, Brahmā-pāriṣadya, and Mahābrahmā. Mahābrahmā, Water-moving, and Subtle Water: these three are the heavens of the second dhyāna. In the *Subāhuparipṛcchā-sūtra*, they are named Parīttābha, Apramāṇābha, and Ābhāsvara Heavens, which are the heavens of the second dhyāna. Immeasurable Water Heaven, Water Sound Heaven, and Pure Summary Heaven: these are the heavens of the third dhyāna. According to the *Subāhuparipṛcchā-sūtra*, the Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna Heavens are the heavens of the third dhyāna. From the Non-conceptual Heaven down to the Great Stillness Heaven, these nine are the heavens of the fourth dhyāna. In the *Subāhuparipṛcchā-sūtra*, they are the Fruit Heaven, Minor Fruit, Vast Fruit, Non-conceptual, Effortless, Heatless, Good Vision, Well-Seen Heaven, and Akaniṣṭha Heaven; these are the heavens of the fourth dhyāna. The 'bounds of the five wheels' are earth, water, fire, wind, and space, with the adamantine [wheel] as well. 'Great forbearance of the dharmadhātu' means that the responsive Buddha divides his bodies to pervade the lands of the ten directions in order to preach the practice of true adornment.