大方廣佛華嚴經疏 12.38

12.38

第三輔翼圓滿。文分二別：一標數揀定、二歎其勝德。前中，菩薩揀非凡小，補處明非下位。他方而來，非舊眾也。言一生者，釋有二義：一約化相，謂如彌勒。此復有三：一人中一生、二天上一生、三下降一生，正取天中。二約實報一生，謂於四種變易生死中，唯有末後一種名無有生死一位所繫。此文多約化相耳。二「普善」下歎德。德雖無量，略歎一普。善觀察者，能觀智也。普有二義：一普眾同有此德、二普觀十境。善有三義：一善知相、二善知無相、三善知此二無礙。「眾生界」下明其所觀皆具上三義。十中，初是總句所化眾生。次此生何來？由迷法界起於世界。我當令彼住涅槃界淨諸業果，故須識心行之病、文義之藥，令厭世間，欣出世間，不盡有為、不住無為。上辨橫觀十法，今竪達三世。觀涅槃知已現當證、觀諸業已現當造、果報已現當受、心行已現當發，餘可類知，亦以六相融之。

Third, the fulfillment of the retinue. The text is divided into two distinct parts: 1. Marking their number and selecting [their status]; 2. Praising their supreme virtues. In the former, 'bodhisattvas' distinguishes them from ordinary beings and śrāvakas; 'in the position of succession' clarifies that they are not of the lower stations. Coming from other directions shows that they are not the old assembly. Regarding 'one life', there are two meanings in the explanation: 1. In terms of transformative marks, meaning like Maitreya. This again has three [aspects]: a. one life among humans; b. one life in heaven; c. one life descending [from heaven to be born]; here it specifically takes that in heaven. 2. In terms of one life of actual retribution, meaning that among the four kinds of inconceivable transformation death, there is only the final kind called 'not having death', being bound to a single station. This text mostly pertains to the transformative marks. Second, from 'universally skilled' onward, praising their virtues. Although virtues are measureless, it briefly praises the one [virtue of] 'universal'. 'Skilled in observing' is the wisdom that can observe. 'Universal' has two meanings: 1. All in the assembly universally share this virtue; 2. Universally observing the ten objects. 'Skilled' has three meanings: 1. Skilled in knowing marks; 2. Skilled in knowing marklessness; 3. Skilled in knowing that these two are unobstructed. From 'the realm of sentient beings' onward clarifies that the objects observed all possess the above three meanings. Among the ten, the first is the general phrase: the sentient beings to be transformed. Next, whence did these [beings] arise? Due to delusion regarding the dharmadhātu, they give rise to worlds. I shall cause them to abide in the realm of nirvāṇa and purify all their karmic fruits; therefore, one must recognize the diseases of the mind's activities and the medicine of the text and meaning, causing them to turn away from the worldly and aspire to the supramundane, neither exhausting the conditioned nor abiding in the unconditioned. The above discerned the horizontal observation of the ten dharmas; now it vertically penetrates the three periods of time. Observing nirvāṇa, one knows what has been, is currently, and will be realized; observing all karmas, what has been, is currently, and will be created; karmic retributions, what has been, is currently, and will be received; mental activities, what has been, is currently, and will be generated. The rest can be understood by analogy, also harmonizing them by means of the six marks.