華嚴經探玄記 18.33

18.33

十釋文者，今依五相科釋此文。就初寄位修行相中，有四十一知識內，初文殊一人寄當十信知識，以信不成位，故不辨十人；餘四位成，故各有十。就初中分二：先明發起能化之緣、後「爾時尊者承力」下明成彼化事。初中三：先主伴出閣，明依本起末也。證如離念名善安住，法界數重名為樓閣，從此正證起後妙智名從閣出。同行者，智眷屬故，以文殊表是吉祥智故。菩薩，是內眷屬。餘力士等，外眷屬。十天者，梵云提婆，此云天，亦云神，同上初會中地神河神等，並是法門之神，如名准釋，此顯內報離染。次有八王，表法自在可知。此並顯文殊之威德耳。二俱到佛前、三設敬辭去，明就機救濟故。

Tenth, regarding the explanation of the text: we now analyze and explain this text according to the five aspects. Within the first aspect—the aspect of cultivating practice lodged in stages—among the forty-one spiritual benefactors, the initial single person Mañjuśrī is lodged as the spiritual benefactor of the ten faiths; because faith does not constitute an established stage, ten persons are not distinguished, whereas the other four stages are established, so each has ten. In this initial [section] there are two parts: first, explaining the conditions that initiate the capable transformer; second, from 'At that time the venerable one, receiving the power...' onward, explaining the accomplishment of those transforming activities. In the first part there are three sections: first, the leader and companions leaving the pavilion, which explains arising the branches relying on the fundamental. Realizing suchness free from thought is called 'dwelling well'; the multistoried layers of the dharmadhātu are called the 'pavilion'; and arising subsequent wondrous wisdom from this direct realization is called 'leaving the pavilion'. Those traveling together are the retinue of wisdom, because Mañjuśrī represents auspicious wisdom. The bodhisattvas are the inner retinue. The remaining wrestlers and others are the outer retinue. The ten devas: in Sanskrit called deva, here translated as 'god' (tian), also called 'spirit' (shen); identical to the earth spirits, river spirits, and so forth in the initial assembly above, they are all spirits of the Dharma-gate, to be explained according to their names; this reveals that the inner retribution is free from defilement. Next there are eight kings, which can be understood as representing sovereignty in phenomena. These all reveal the awe-inspiring virtue of Mañjuśrī. Second, coming together before the Buddha; third, paying homage and taking leave, which explains approaching the capacities to grant rescue.