大方廣佛華嚴經疏 54.16

54.16

第三眾生世間，即輔翼圓滿。於中三：一菩薩、二聲聞、三世主。初中亦三：一舉數、二列名、三歎德。今初。此會菩薩標名乃少、列名乃多者，有所表故，數中欲顯五位同證入故。位各十度，一一相融，成五百故。第六妙覺是所入故。又表解行者多、證者稀故。二「普賢」下列名，分三：初標上首、二列別名、三總結數。今初，以二大聖是助化主故。又有所表故，至下當明。二「其名曰」下別列中，有十四位，位各有十，其間亦有增減，成百四十一人，名各一義皆有深旨。今且寄表，大分為二：前四十一人通表住等四位、後「天冠」下十位百人別表十地十度。今初，十幢，表向，行德高出故。二、有九威力者，表行，能進修故。三、十藏，表地，義如前釋。四有十二眼者，表解，能照法故。所以不次者，欲表圓融之位無前後故。後十位中，如次別表行布十地十度。一、十冠者，初地冠於諸地之首，檀冠眾行之先故。又一一位中各具十者，一地之中具足一切諸地功德故。一度之中具足十度，為莊嚴故。二、十髻者，持戒無垢，檢束尊高故。三、十光者，發聞持光，照法忍故。四、十又名幢者，焰慧精進，超世高出故。又道品伏惑，精進伏慢故。五、十音者，禪定發生，難勝悅機故。六、十上者，般若現前，最尊上故。七、十勝者，遠行方便，有中殊勝行故。八、有十一自在王者，相用不動，大願無礙故。九、十又名音者，善慧演法，自力生故。十、有九人同名覺者，法雲受職，墮佛數故；智覺諸法，無所遺故。然其幢等亦有通義，類釋可知。三「如是」下結數。第三「此諸」下歎德，有十一句。初句為總，上名以隨宜別顯，各以一德立名；今德以據實內通，故言皆悉成就普賢行願。餘十句別，於中前六明智用普周、後四明智用離障。通為五對：一境遍身多對，窮依近正故；二見用詣實對，十眼離障不往而見，一念契實身心普周；三內照外演對；四智淨色隨對；五悲深智廣對，以即智之悲故於生無翳，無外之智故照同虛空。前對虛空自取淨義，今取廣義。

Third is the world of sentient beings, which is the fulfillment of the retinue. Within it there are three [groups]: first, the bodhisattvas; second, the śrāvakas; third, the leaders of the world. Within the first there are also three [parts]: first, presenting their numbers; second, listing their names; third, praising their virtues. Now, for the first: in this assembly, few bodhisattvas have their names designated while many have their names listed, because there is something symbolized: in the numbers, it intends to reveal that the five stations equally realize and enter [the dharmadhātu]. Each station has ten pāramitās, each interpenetrating one another, making five hundred. The sixth, wondrous awakening, is that which is entered. Furthermore, it symbolizes that those of understanding and practice are many, while those who realize are rare. Second, from 'Samantabhadra' onwards lists the names, divided into three: first, designating the leaders; second, listing individual names; third, concluding the count in summary. Now, for the first: because the two great sages are the masters assisting the transformation. Also because there is something symbolized, which will be explained below. Second, in the individual listing from 'whose names are' onwards, there are fourteen stations, each station having ten [bodhisattvas], with additions and omissions among them, making one hundred and forty-one persons; each name has one meaning, all possessing profound significance. Now, temporarily relying on symbols, they are broadly divided into two: the first forty-one persons collectively symbolize the four stations of the abodes and so forth; the ten stations and one hundred persons from 'Heavenly Crown' onwards specifically symbolize the ten stages and ten pāramitās. Now, for the first: ten named 'Banner' symbolize the dedications, because their active virtues are high and prominent. Second, nine named 'Mighty Power' symbolize the practices, because they are able to advance in cultivation. Third, ten named 'Store' symbolize the stages, the meaning being as explained before. Fourth, twelve named 'Eye' symbolize understanding, because they are able to illuminate phenomena. The reason they are not in sequential order is that it intends to symbolize that the interpenetrating stations have no before or after. In the subsequent ten stations, they specifically symbolize in order the successive progression of the ten stages and ten pāramitās. First, ten named 'Crown': the first stage crowns the head of all stages, and dāna crowns the forefront of all practices. Furthermore, each station possessing ten [bodhisattvas] is because within one stage all the virtues of all stages are fully present. Within one pāramitā the ten pāramitās are fully present to serve as adornments. Second, ten named 'Topknot': holding the precepts is undefiled, restrained and honored. Third, ten named 'Light': producing the light of bearing in mind what has been heard, illuminating forbearance toward phenomena. Fourth, ten also named 'Banner': blazing wisdom and vigor, surpassing the world and rising high; furthermore, the limbs of enlightenment subdue delusions, and vigor subdues arrogance. Fifth, ten named 'Sound': dhyāna emerges, pleasing faculties that are hard to conquer. Sixth, ten named 'Superior': prajñā manifests before them, most honored and supreme. Seventh, ten named 'Victor': the skillful means of far-reaching practice, possessing supreme practices within existence. Eighth, eleven named 'King of Sovereign Mastery': their marks and functions are motionless, and their great vows are unobstructed. Ninth, ten also named 'Sound': the good wisdom expounds the Dharma, arising from self-power. Tenth, nine persons equally named 'Awakening': receiving the office in the Dharma Cloud, falling into the count of Buddhas; their wisdom awakens to all phenomena without leaving anything behind. However, 'Banner' and the rest also have general meanings, which can be understood by analogous interpretation. Third, from 'such [bodhisattvas]' onwards concludes the count. Third, from 'all these [bodhisattvas]' onwards praises their virtues, having eleven clauses. The first clause is the general summary: while the above names were individually manifested according to suitability, each establishing a name based on a single virtue, now their virtues are internally connected based on reality; hence it is said that all have accomplished the practices and vows of Samantabhadra. The remaining ten clauses are specific, within which the first six clarify that the function of wisdom is universally pervasive, and the latter four clarify that the function of wisdom is free from hindrances. Collectively they form five pairs: first, the pair of the realm being pervasive and the bodies being many, because they exhaustively rely on the proximate and the true; second, the pair of seeing and functioning reaching reality, where the ten eyes are free from hindrances and see without going, and a single thought accords with reality while body and mind are universally pervasive; third, the pair of internal illumination and external expounding; fourth, the pair of wisdom being pure and forms complying; fifth, the pair of compassion being deep and wisdom being broad: because it is compassion identical to wisdom, they are without delusion toward sentient beings; because it is wisdom without an external, its illumination is identical to empty space. The previous pair took the meaning of purity regarding empty space; this one takes the meaning of broadness.