大方廣佛華嚴經疏 5.11

5.11

第十釋文。第一會中前總四十眾，大分為二：初一同生、餘是異生故。論云「解脫月是同生眾」故。又云「同生眾請」，則知兼有地前，明知不約地位。餘釋云云，不符論意。云何名為同異生耶？然有二義：一謂雜類，作諸異生種種形故。菩薩得法性身，同人作一類菩薩形故。二菩薩為同者，通諸位故。神等為異，法界差別德故。其四十眾，文皆有三：一標數辯類、二列名總結、三攝德周圓。今初同生眾中第一標數辯類中，先辯數；「佛世界者」下辯世界，略有三類：一世界、二種、三海。今云世界，則非種非海，權實共許。一三千界一佛化境故，或名佛剎佛土，皆準此也。微塵者，七極微量也。謂抹三千界並為微塵，一塵為一菩薩，則數已難量矣，況舉十數表無盡耶。菩薩摩訶薩者，辯類也，即揀非餘眾。具云菩提薩埵摩訶薩埵，今從略耳。然有三釋：一菩提是所求佛果、薩埵是所化眾生，即悲智所緣之境，從境立名故名菩薩。二菩提是所求之果、薩埵是能求之人，能所合目故名菩薩。三薩埵此云勇猛，謂於大菩提勇猛求故。摩訶云大，大有四義：一者願大，求大菩提故；二行大，二利成就故；三時大，經三無數劫故；四德大，具足一乘諸功德故。前二通地前、後二或唯地上，更有諸大亦不出此。此等並是舍那佛內眷屬，動止常隨，故云所共圍繞。

Tenth, interpreting the text. In the first assembly, the forty assemblies in all are broadly divided into two: first, one assembly of identical birth; the remainder are of different births. This is because the *Treatise* says: 'Muktacandra belongs to the assembly of identical birth.' It also says: 'The assembly of identical birth requested [the teaching],' which shows that it includes those before the stages; clearly this is not considered in terms of spiritual stages. Other explanations to the contrary do not conform to the meaning of the *Treatise*. Why are they called identical and different births? There are two meanings: First, the various classes take on diverse forms of different births, whereas the bodhisattvas attain the dharmatā-kāya and, identical with humans, assume a uniform bodhisattva form. Second, bodhisattvas are identical because they pervade all stages; spirits and the like are different because they represent the distinct virtues of the dharmadhātu. For each of these forty assemblies, the text has three parts: first, marking the count and distinguishing the class; second, listing the names and summarizing; third, subsuming virtues in their consummation. Now, within the first assembly of identical birth, in the first part marking the count and distinguishing the class, it first distinguishes the count. From 'Buddha-worlds' onward, it distinguishes the worlds, of which there are roughly three kinds: first, worlds; second, world systems; third, world oceans. Saying 'worlds' here means they are neither systems nor oceans, which is accepted by both provisional and real [teachings]. Because one trichiliocosm is the realm transformed by one Buddha, it is also called a Buddha-kṣetra or Buddha-land, all modeled on this. 'Paramāṇu' refers to the measure of seven infinitesimal particles (paramāṇu). This means grinding a trichiliocosm into paramāṇus, each speck of dust being one bodhisattva—the count is already difficult to measure, how much more so when the number ten is cited to express infinity. 'Bodhisattva-mahāsattva' distinguishes the class, setting them apart from other assemblies. Spoken fully, it is 'bodhicitta-sattva mahāsattva'; here it is abbreviated. Yet there are three explanations: First, bodhi is the sought Buddha fruit, and sattva means the sentient beings to be transformed; these are the objects of compassion and wisdom, so the name is established from the object, hence 'bodhisattva.' Second, bodhi is the sought fruit, and sattva is the person able to seek it; subject and object are designated together, hence 'bodhisattva.' Third, sattva is translated here as 'valiant,' meaning valiantly seeking great bodhi. 'Mahā' means great; 'great' has four meanings: first, greatness of vow, seeking great bodhi; second, greatness of practice, accomplishing the two benefits; third, greatness of time, passing through three incalculable aeons; fourth, greatness of virtue, fully possessing all virtues of the Ekayāna. The first two apply before the stages, and the latter two apply only upon the stages; any further forms of greatness do not go beyond these. These are all the inner retinue of Vairocana Buddha, constantly accompanying his movement and stillness, hence it is said, 'surrounded by them together.'