妙法蓮華經玄贊 10.458

10.458

贊曰：品文分六：初普賢來軌，二啟白聞經，三佛告四法，四普賢勸發，五釋迦讚勸，六時眾獲益。此初。有四：一從東而來，二所經之相，三從來徒屬，四到已歸禮。《華嚴經》云「普賢身相依於如如，不依佛國」，《智度論》云「普賢菩薩一一毛孔，常出諸佛世界及諸菩薩，遍滿十方以化眾生」。無的住處，今云從東方來者，就一化身所應見聞眾生為論。《寶雲經》說：「菩薩摩訶薩有十種法名善能作化：一於一佛國身不動，而能遍諸佛剎諮請說法。二於一佛國不動，能遍一切佛國聽受深理。三於一佛國不動，能遍供養十方諸佛。四於一佛國不動，能遍諸佛國莊嚴菩提悉皆具足。五於一佛國不動，而一切佛國初成佛時坐於道場菩提樹下，恭敬供養尊重讚歎。六於一佛國不動，能以自身現一切佛土，坐於道場現成佛道。七於一佛國不動，能現一切佛土轉於法輪。八於一佛國不動，能現一切佛土入於涅槃。九於一佛國不動，能為一切佛土應受化者悉現其身。十菩薩得無作神通，於一切十方佛土不作變化想、不作神通想，隨諸眾生所應現者悉皆現之。」驗此普賢久已成佛，示現為菩薩勸修妙行。《無垢稱》云：「雖得佛道轉於法輪，而不捨於菩薩之道，是名菩薩行故。」

The Commentary says: The text of the chapter is divided into six: first, Samantabhadra's manner of arrival; second, addressing [the Buddha] and hearing the sūtra; third, the Buddha telling the four dharmas; fourth, Samantabhadra encouraging and arousing; fifth, Śākyamuni praising and encouraging; sixth, the assembly at that time obtaining benefit. Here is the first. There are four: first, coming from the east; second, the features of [the lands] passed through; third, the followers who accompanied him; fourth, having arrived, taking refuge and paying homage. The Avataṃsaka-sūtra says: 'The bodily marks of Samantabhadra rely on thusness itself, not on a buddha-land.' The Mahāprajñāpāramitopadeśa says: 'From every single pore of Samantabhadra Bodhisattva, buddha-worlds and bodhisattvas constantly issue forth, pervading the ten directions to transform sentient beings.' He has no fixed dwelling place; now speaking of coming from the eastern direction is discussed with respect to sentient beings who ought to see and hear a single transformation body. The Ratnamegha-sūtra says: 'Bodhisattva-mahāsattvas have ten dharmas called being skillful at creating transformations: first, with body unmoving in one buddha-land, able to go throughout all buddha-kṣetras to inquire and request the preaching of the Dharma; second, unmoving in one buddha-land, able to go throughout all buddha-lands to listen to and receive deep principles; third, unmoving in one buddha-land, able to make offerings everywhere to the buddhas of the ten directions; fourth, unmoving in one buddha-land, able to adorn bodhi throughout all buddha-lands, fully possessing it completely; fifth, unmoving in one buddha-land, whenever a buddha first achieves buddhahood in any buddha-land, sitting beneath the bodhi tree at the site of awakening, revering, making offerings to, venerating, and praising him; sixth, unmoving in one buddha-land, able to manifest their own body in all buddha-lands, sitting at the site of awakening and manifesting the achievement of the Buddha Path; seventh, unmoving in one buddha-land, able to manifest in all buddha-lands turning the wheel of the Dharma; eighth, unmoving in one buddha-land, able to manifest in all buddha-lands entering nirvāṇa; ninth, unmoving in one buddha-land, able to manifest their body for all those in every buddha-land who should receive transformation; tenth, the bodhisattva attains unconditioned supernormal powers, having no thought of transformation and no thought of supernormal power with respect to all buddha-lands in the ten directions, manifesting everything in accordance with what should be manifested to sentient beings.' Verifying from this, Samantabhadra achieved buddhahood long ago, and manifests as a bodhisattva to encourage the cultivation of wondrous practice. The Vimalakīrtinirdeśa says: 'Although achieving the Buddha Path and turning the wheel of the Dharma, they do not abandon the bodhisattva path; this is called the bodhisattva practice.'