華嚴經探玄記 2.34

2.34

次釋文者，一一眾中皆有四種圓滿：一數圓滿，謂先舉數等；二行圓滿，謂列名等，以名依行立故；三德圓滿，謂歎德等；四供養圓滿，如下三業供養等。於此眾圓滿中有二：先明外眾、後「海慧」下明其內眾。就外眾中亦二：先列三十四眾具前三種圓滿、後攝為十八眾顯第四供養圓滿。問：前列中以普賢為首、摩醯為終，後興供中何故反此？答：古德釋云「初從下向上，表進行增微；後從上向下，表尊位次第。」此釋難用，豈令普賢最為卑劣？今釋：前則從近向遠，表依本起末；後從遠向近，明尋末歸本。良以本末無二、遠近不殊，二文互舉無障礙也。就前中二：先辨同生、後明異生。或以聲聞為同，菩薩神等竝為異生，此約小乘，以約相明同故，如同坐等。或以出家菩薩及聲聞等為同，餘竝為異，此約始教。或以菩薩為同，聲聞等為異，此約終教。或唯地上菩薩為同，以同證法性故，餘悉為異；或八地以上為同，以俱純熟純無流故，此二通始終二教。或唯菩薩為同，以通諸位故；神天等為異，是法界別德故。或菩薩神等俱是同，以法界無二故；或俱異，以法界差別故，此約一乘辨。就同生內，初數圓滿中，大者有八義：一數大，謂十剎塵等也；二德大，謂位具一乘法界德故；三作業大，謂救眾生極重苦故；四敬大，謂天王等大人所敬故；五勝大，謂一切眾中最殊勝故；六行大，謂修二利六位行故；七願大，謂十種大願十盡句故；八時大，謂三無數劫或無量僧祇而修行故。菩薩者，依《佛地論》及無性《攝論》等總有三釋：一云菩提，此云覺，是所求也。薩埵，此云有情，是所度也。從境為名。義言，若從心稱，應言悲智。二菩提如前，薩埵是能求，謂求菩提之有情也。此約人法為名，亦是心境為目。三菩提如前，薩埵此云勇猛，謂有志能，於大菩提勇猛求故。又《智論》云「薩埵或云眾生、或云大心。」即是上二義也。俱者，謂傳法菩薩與之俱聞故、如來與之俱說故。又《智論》云「一處一時一心一戒一見道解脫是名為共。」共猶俱也。第二行圓滿中，菩薩名雜者，有二意：一為顯下麁細等雜世界故、二以此眾通八會序故。德周法界曰普，至順調善曰賢，《智論》名遍吉也。此中同名普者，以圓遍故。次名月者，德清涼故。次名王者，德自在故。次名光者，了闇用故。次堅固德故，次德獨出故，次演清涼教故，次德明尊故。《智論》云「問：菩薩甚多，何以列少？答：菩薩無量，說不可盡。若都列者，文字難載。復次菩薩不過二種，所謂在家出家、此方他方。在家謂颰陀羅等，出家謂妙德等。此方謂慈氏等，他方謂觀音等。若說此二，當知一切都以攝盡。」解云：此約娑婆世界說。就華藏眾，如文可知。

Next, explaining the text: within each and every assembly there are four kinds of fulfillment: first, fulfillment of numbers, meaning first raising the counts, and so forth; second, fulfillment of practice, meaning listing the names and so forth, because names are established based on practice; third, fulfillment of virtues, meaning praising their virtues and so forth; fourth, fulfillment of offerings, like the offerings of the three karmic actions below, and so forth. Within this assembly's fulfillment there are two parts: first, clarifying the outer assembly; later, from 'Ocean of Wisdom' downward, clarifying its inner assembly. Concerning the outer assembly there are also two parts: first, listing thirty-four assemblies possessing the former three kinds of fulfillment; later, subsuming them into eighteen assemblies to reveal the fourth, the fulfillment of offerings. Question: In the previous listing, Samantabhadra was at the head and Maheśvara was at the end; in the subsequent presentation of offerings, why is it the reverse of this? Answer: Ancient masters explained, 'First, going from below to above expresses progressive cultivation and incremental refinement; later, going from above to below expresses the sequence of revered positions.' This explanation is difficult to accept—how could it make Samantabhadra the most inferior? Now I explain: the former goes from near to far, expressing the arising of the branches based on the root; the latter goes from far to near, clarifying tracing the branches back to the root. Truly because the root and branches are not two, and the far and near are not different, the two passages present them reciprocally without obstruction. Concerning the former, there are two parts: first, distinguishing those of common birth; later, clarifying those of distinct birth. Or, śrāvakas are taken as common, while bodhisattvas, spirits, and others are all distinct births—this is according to the Hinayana, because commonality is clarified according to external marks, as in sitting together, and so forth. Or, renunciant bodhisattvas, śrāvakas, and the like are taken as common, while the rest are all distinct—this is according to the initial teaching. Or, bodhisattvas are taken as common, while śrāvakas and others are distinct—this is according to the final teaching. Or, only bodhisattvas above the bhūmis are taken as common, because they equally realize dharmatā, while all the rest are distinct; or those of the eighth bhūmi and above are taken as common, because they are all completely mature and purely undefiled—these two extend through both the initial and final teachings. Or, only bodhisattvas are taken as common, because they extend through all stages, while spirits, devas, and the like are distinct, being specific virtues of the dharmadhātu. Or, bodhisattvas, spirits, and others are all common, because the dharmadhātu is not two; or all are distinct, because of the distinctions of the dharmadhātu—this is distinguished according to the One Vehicle. Within those of common birth, in the first, fulfillment of numbers, 'great' has eight senses: first, greatness of number, meaning the dust of ten lands and so forth; second, greatness of virtue, meaning their stage is endowed with the virtues of the One Vehicle dharmadhātu; third, greatness of karmic action, meaning saving sentient beings from extremely heavy suffering; fourth, greatness of reverence, meaning being revered by great beings such as deva kings; fifth, greatness of superiority, meaning being the most extraordinary among all assemblies; sixth, greatness of practice, meaning cultivating the practices of the six stages of twofold benefit; seventh, greatness of vows, meaning the ten great vows and the ten exhaustive clauses; eighth, greatness of time, meaning cultivating for three incalculable kalpas or immeasurable asaṃkhyeyas. As for 'bodhisattva', according to the Buddhabhūmi-vyākhyāna and Asanga's Mahāyānasaṃgraha-bhāṣya by Asvabhāva, there are overall three interpretations: First, bodhi here means awakening, which is what is sought; sattva here means sentient being, which is what is delivered. The name is derived from the object. In principle, if named from the mind, one should say compassion and wisdom. Second, bodhi is as before, and sattva is that which can seek, meaning a sentient being who seeks bodhi. This takes its name according to person and phenomenon, and is also designated by mind and object. Third, bodhi is as before, and sattva here means valiant, meaning having aspiration and capability, valiantly seeking after great bodhi. Furthermore, the Dà zhìdù lùn says, 'Sattva is sometimes called sentient being, sometimes great mind.' These are the two senses above. 'Together' (jù) means that the bodhisattvas transmitting the Dharma hear it together with them, and the Tathāgata speaks it together with them. Furthermore, the Dà zhìdù lùn says, 'One place, one time, one mind, one precept, one view, one path, one liberation—this is called being common.' 'Common' is the same as 'together'. In the second, fulfillment of practice, that the bodhisattvas' names are diverse has two purposes: first, to reveal the diverse worlds, coarse and fine, below; second, because this assembly extends through the prefaces of the eight assemblies. Virtue pervading the dharmadhātu is called universal (pǔ); reaching the utmost obedience, tame, and good is called sage (xián); the Dà zhìdù lùn names him Everywhere Auspicious (Biànjí). Here, all being named 'Universal' is because of being round and pervasive. The next being named 'Moon' is because their virtue is cool and pure. The next being named 'King' is because their virtue is sovereign. The next being named 'Light' is because of the function of illuminating darkness. The next is because of the virtue of steadfastness; the next is because of virtue uniquely preeminent; the next is because of expounding the cooling teaching; the next is because virtue is bright and honored. The Dà zhìdù lùn says, 'Question: Bodhisattvas are extremely numerous; why list only a few? Answer: Bodhisattvas are immeasurable, and could not be fully spoken of. If all were listed, words could not contain them. Furthermore, bodhisattvas do not exceed two kinds, namely lay and renunciant, of this region and of other regions. The lay are Bhadrapāla and others; the renunciants are Mañjuśrī and others. Of this region are Maitreya and others; of other regions are Avalokiteśvara and others. If these two are spoken of, one should know that all are completely subsumed.' The explanation says: this is spoken in reference to the Sahā world. As for the Padmagarbha assembly, it can be known from the text.