大方廣佛華嚴經疏 17.20

17.20

第四釋文，總為三分：第一集眾分、第二放光分、第三偈讚分。今初，文有十同，義兼三異，謂五六七。一集因同，皆佛力故，亦同會前時。二「十方」下主首同。三「一一各」下眷屬數同。四「從百佛」下來處量同。前十此百，位已增故。五「其名」下表法名同。慧即十解，能見法故。菩薩名異，至偈釋之。六「所從來」下世界名同。同名華者，位相創開，無著感果故。別即次第配於十住：一發心主導世間故；二淨治心地如蓮開故；三修行圓淨故；四水生之貴故；五方便堅誓故；六正心無相如香氣故；七不退意悅故；八阿盧那者，此云日出時紅赤之相，童真明淨故；九那羅陀者，此云人持，以華香妙人皆佩故，王子佩持，法王軌度故；十智遍如空故，亦可別明十住勝進十法，思之可知。七「各於」下，所事佛同。同名月者，表位中佛果，智明闇息，恩益清涼，應器周故。別名即十住，自分十法之果：一以十難得法，可謂殊特。二發十大心，不可窮盡。三觀於空等，不可傾動。四了知業行，生死涅槃如風不住。五饒益安樂一切眾生，如水普潤。六聞十種法，心定不動故得解脫。七聞十不退，可謂無上。八三業無失，如星明淨，隨意受生燦然滿空，神足自在若依空運轉。九善知煩惱現起習氣，故得清淨。十觀察無數眾生根欲智慧心境，餘不能知，唯自明了。以此十因，成茲十佛。上且隨要相屬以為此釋，委明其相如〈十住〉文。八「是諸已」下申禮敬同。九「隨所來」下威儀住同。十「如此」下結十方同。又上十方，從東次第，如〈名號品〉。問：準此結通，即於十方盡空世界皆有菩薩而來集會者。且如東方過百剎塵土外亦有眾集，未知彼因陀羅華世界為在何處？餘界亦爾。答：如〈名號品〉。

Fourth, explaining the text: it is divided generally into three sections: first, the section on gathering the assembly; second, the section on emitting light; third, the section on verses of praise. Now, in the first, the text has ten commonalities, whose meaning combines three differences—namely the fifth, sixth, and seventh. First, commonality in the cause of gathering: all are due to the Buddha's power, and also at the same time prior to the assembly. Second, from "ten directions" onward, commonality in the leaders. Third, from "each and every" onward, commonality in the number of retinues. Fourth, from "from hundred Buddha [lands]" onward, commonality in the measure of the places from which they come. Previously it was ten, here it is a hundred, because the stations have already advanced. Fifth, from "their names" onward, commonality in the names representing the teaching. "Wisdom" refers to the ten understandings, because they are able to perceive phenomena. The bodhisattvas' names differ; they will be explained when arriving at the verses. Sixth, from "where they came from" onward, commonality in the names of the worlds. All being named "Flower" is because the stations are initially opening, and non-attachment evokes the fruition. In particular, they correspond in sequence to the ten abodes: 1. Because the initial aspiration leads the world; 2. Because purifying the ground of the mind is like a lotus blossoming; 3. Because the cultivation of practice is completely pure; 4. Because of the nobility of being born in water; 5. Because skillful means are firm vows; 6. Because the correct mind is formless like fragrance; 7. Because non-retrogression brings joy to the mind; 8. "Aruṇa" means the red, scarlet appearance at sunrise, because the stage of youth is luminous and pure; 9. "Narada" means "borne by humans"; since exquisite flowers and incense are worn by all people, the prince wears and upholds the standard guidelines of the Dharma King; 10. Because wisdom is all-pervading like space. Alternatively, they can specifically illuminate the ten practices of superior advancement of the ten abodes; by contemplating this, one can know it. Seventh, from "each at [the place of]" onward, commonality in the Buddhas served. All being named "Moon" represents the Buddha-fruition within the stations, where the light of wisdom extinguishes darkness, the benefit of grace is refreshing and cooling, and it responds to vessels everywhere. The particular names are precisely the ten abodes, the fruits of their own ten dharmas: 1. By means of ten hard-to-attain dharmas, which may be called extraordinary; 2. Generating ten great minds that cannot be exhausted; 3. Contemplating emptiness and so forth, which cannot be overturned or shaken; 4. Completely understanding karmic actions, with birth-and-death and nirvāṇa being like the wind that does not abide; 5. Benefiting and bringing peace and joy to all sentient beings, universally moistening like water; 6. Hearing ten kinds of teachings, the mind is settled and unmoving, and therefore attains liberation; 7. Hearing the ten non-retrogressions, which may be called unsurpassed; 8. The three karmas are without fault, bright and pure like stars, taking birth as one pleases, brilliantly filling empty space, with spiritual powers unobstructed like moving relying on space; 9. Skillfully knowing afflictions, their arising manifestations, and habit-energies, thus attaining purity; 10. Observing the roots, desires, wisdom, minds, and objects of countless sentient beings, which others cannot know, being clearly understood by oneself alone. Through these ten causes, these ten Buddhas are achieved. Above, following the essentials, they were matched to provide this explanation; fully clarifying their marks is as in the text of the "Ten Abodes." Eighth, from "these [bodhisattvas] having [arrived]" onward, commonality in offering veneration. Ninth, from "according to their origin" onward, commonality in deportment and dwelling. Tenth, from "just as [in this world]" onward, commonality in concluding the ten directions. Moreover, the ten directions above follow the sequence from the east, as in the "Chapter on [the Tathāgata's] Names." Question: Based on this comprehensive conclusion, there are bodhisattvas who come and assemble in worlds throughout all empty space in the ten directions. For example, outside lands beyond dust motes of a hundred lands in the east, there is also an assembly gathered; where is that Indrapuṣpa world located? The same applies to the other worlds. Answer: As in the "Chapter on [the Tathāgata's] Names."