大方廣佛華嚴經疏 5.20

5.20

第二大段異生眾中，總三十九眾，相從為三：第一雜類諸神眾、第二「阿修羅」下八部四王眾、第三「三十三天」下欲色諸天眾。今初，有十九眾。通名神者，靈祇不測故。文皆三段：第一標數辯類、第二列名結數、第三攝德圓滿。今第一金剛神眾。初辯類中，以執持此杵守護佛故。然一一類皆通有所表，如地表心地、海表德海等，觀其歎德則知通意。今此表般若堅利，導於眾行到彼岸故。二「所謂」下，列名結數。然諸眾立名，皆隨所得法門為物立稱。一那羅延者，此云堅固，由見佛妙色皆不可壞，故受此名。二見佛身毛猶如日輪，現種種光速摧障惱，故名曰幢。三見佛身光映蔽一切，猶如須彌顯于大海，神通等法如華開敷故。四圓音隨類，如雷震故。五現為世主，以美妙根令物悟故。六智光演法，令愛樂故。七寶飾妙相如華嚴樹，方便警物如雷震音。八福深相妙炳著光明，如師子王處眾無畏。九慈眼視物為吉祥目，神通之焰密現物前故。十雨此嚴具及光明故。下諸眾皆類此知，至得法處名當自顯，恐厭繁文，下略不釋。第三「皆於」下，攝德圓滿。十句分二：初二句總彰願行。由昔願力得預法會，常為親侍，由今行滿故能遍侍。後「積集」下，別顯滿相。一福積淨業、二智達定境。事定之境隨事百千，理定之境即真如實相，不思議定則以無礙而為其境，今皆智照，故云明達。三通隨佛住、四入用難思、五處眾超絕、六應物調生、七隨佛化形、八護佛住處，文並可知。

In the second major section, the assembly of various sentient beings, there are thirty-nine assemblies in all, grouped into three: first, the assembly of various miscellaneous spirits; second, from the "asuras" onward, the assembly of the eight classes and the four kings; third, from the "Trāyastriṃśa devas" onward, the assembly of the various devas of the desire and form realms. Now, the first has nineteen assemblies. They are collectively named "spirits" (shen) because their numinous presence is unfathomable. The text in each case has three sections: first, indicating the number and distinguishing the category; second, listing the names and concluding the count; third, gathering the virtues to perfection. Now, the first is the assembly of vajra-holding spirits. In the first part, distinguishing the category: they are named because they hold this pestle (vajra) to protect and guard the Buddha. However, every single category universally has what it symbolizes: just as the earth symbolizes the earth of the mind, and the ocean symbolizes the ocean of virtues, etc.; by observing their praises of virtues, one knows the universal meaning. Here, this symbolizes prajñā being firm and sharp, guiding all practices to the other shore. Second, from "that is to say" onward, it lists the names and concludes the count. The naming of the various assemblies is entirely established for the sake of beings in accordance with the Dharma-gate they have attained. First, Nārāyaṇa: this means "firm and solid"; because he sees that the Buddha's wondrous physical marks are all indestructible, he receives this name. Second, seeing the hairs of the Buddha's body like sun discs, manifesting various lights that swiftly destroy obstacles and afflictions, he is therefore named "Banner." Third, seeing the Buddha's bodily light outshining all, like Mount Sumeru appearing above the great ocean, with dharmas such as supernatural powers blooming like flowers, [he is named accordingly]. Fourth, his perfect voice conforms to the kinds [of beings], shaking like thunder. Fifth, manifesting as a world leader, he uses wondrous sense faculties to bring beings to awakening. Sixth, the light of his wisdom expounds the Dharma, causing beings to delight in it. Seventh, adorned with jewels, his wondrous marks are like the Huayan tree, and his skillful means alert beings like the sound of thunder. Eighth, his blessings are profound and his marks wondrous, shining with brilliant light, like a lion king dwelling in the assembly without fear. Ninth, with eyes of compassion he looks upon beings as auspicious eyes, because the flames of his supernatural powers secretly appear before beings. Tenth, because he rains down these ornaments and brilliant lights. The assemblies below are all understood by analogy with this; when it reaches the point where they attain the Dharma, their names will become evident on their own. Fearing cumbersome text, they are omitted below without explanation. Third, from "all having in the past" onward, gathers the virtues to perfection. Ten phrases are divided into two: the first two phrases generally reveal their vows and practices. Through the power of past vows, they were able to participate in the Dharma assembly and constantly be intimate attendants; through the present completion of practice, they are able to serve everywhere. Later, from "accumulated" onward, it specifically reveals the marks of perfection: 1. blessings accumulated from pure karma; 2. wisdom reaching the realms of samādhi. The realm of phenomenal samādhi follows phenomena in hundreds of thousands of ways; the realm of noumenal samādhi is the true suchness of the real mark; inconceivable samādhi takes non-obstruction as its realm. Here, wisdom illuminates them all, hence it says "clearly attained." 3. With supernatural powers they follow where the Buddha dwells; 4. the function of their entry is difficult to conceive; 5. their presence in the assembly is supreme and outstanding; 6. they respond to beings and tame the living; 7. they transform their forms following the Buddha; 8. they protect the places where the Buddha dwells. The text of these can all be understood.