華嚴經探玄記 18.28

18.28

五攝二位者，此五十五會二主統收，初文殊至後文殊。是文殊位屬般若門，後普賢一位屬法界門。非般若無以入法界，是故善財創見於文殊；非入法界無以顯般若，是故善財終見於普賢。是故二人寄二位以明入法界。又前文殊即法界甚深義，後普賢顯法界廣大義，是故二門相影具德。問：前中亦有功德雲等餘善知識，何故乃云總是文殊？答皆是文殊攝化德故，悉從文殊智慧大海所出世故，是故下文或云「文殊教我相黶法等。彌勒亦云：汝今得見諸善知識來我所，皆由文殊師利之所攝受。（勘之）」是故有形文殊作開覺之初緣，無相妙德結終之妙趣。於中有三：初一明始起於先際、二從「功德雲」下明善修於中際、後文殊明終歸於後際，此亦是一周之行相耳。就中際中，初四十人明位內行緣則寄四十心位，後十明位後行緣即位外所修等也。

Fifth, subsuming under two stages: these fifty-five assemblies are comprehensively gathered under two masters: from the initial Mañjuśrī to the subsequent Mañjuśrī is the stage of Mañjuśrī, belonging to the gate of prajñā; the subsequent single stage of Samantabhadra belongs to the gate of the dharmadhātu. Without prajñā there is no way to enter the dharmadhātu, which is why Sudhana initially sees Mañjuśrī; without entering the dharmadhātu there is no way to reveal prajñā, which is why Sudhana finally sees Samantabhadra. Thus the two figures are entrusted to two stages to illustrate entering the dharmadhātu. Furthermore, the former Mañjuśrī represents the profound meaning of the dharmadhātu, while the latter Samantabhadra reveals the vast meaning of the dharmadhātu; hence the two gates reflect each other, endowed with all virtues. Question: Earlier within [this sequence] there are also other spiritual friends such as Guṇamegha; why say they are all Mañjuśrī? Answer: Because they are all the virtues of Mañjuśrī's gathering and transforming, and all emerge into the world from Mañjuśrī's ocean of wisdom. Therefore, the text below says at times: 'Mañjuśrī taught me the Dharma of birthmarks, etc.' Maitreya also says: 'That you now can see all spiritual friends and come to my place is entirely due to the gathering in and support of Mañjuśrī.' (Verify this.) Therefore, the Mañjuśrī with form acts as the initial condition for opening awakening, while the formless Wondrous Virtue concludes as the marvelous destination at the end. In this there are three: first, one who illustrates the initial arising at the prior boundary; second, from 'Guṇamegha' onward illustrates skillful cultivation at the intermediate boundary; third, Mañjuśrī illustrates the final return at the subsequent boundary. This is also the practice-aspect of one complete cycle. In the intermediate boundary, the first forty persons explain the conditions of practice within the stages, entrusted to the forty stages of mind; the latter ten explain the conditions of practice subsequent to the stages, which is cultivation beyond the stages, and so forth.