華嚴經探玄記 18.28

18.28

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.