大方廣佛華嚴經疏 7.50

7.50

第二十普菩薩各得一門。第一菩薩前列名中無，以前與普賢共為十普，今普賢別說，故加為十以表圓足。然偈文具十，長行中第七菩薩及法門俱脫，又脫第八菩薩法門及第九菩薩名，至文當知。十中，第一嚴處說法，皆名為嚴。二塵塵皆成正覺，已為無盡，方是正覺一門。有如是等無量成正覺門，如〈出現品〉辯。隨所成正覺門，調生亦爾，故云成熟不思議眾生界。三修行福海，嚴出剎海。四以深妙智觀難思境故，多處不迷、多劫不厭。五如一逝多林會，頓現一切淨土，會會皆爾，念念現殊。六法界舍攝無盡，故名為藏。觀佛法界之身，一毛即無分限。七梵本中名普覺悅意聲菩薩，得親近承事一切佛供養藏解脫門。謂佛昔行因，無佛不供；今成佛果，無眾不歸，猶如百川馳流趣海。八準梵本應云普清淨無盡福威光菩薩，得出生一切神變廣大加持解脫門。謂遍剎充塵、劫窮來際，皆佛加持之力。九梵本中即普寶髻華幢菩薩，得普入一切世間行出生菩薩無邊行門解脫門，即今經中威光菩薩法門是。由脫第八法門及第九菩薩之名，遂令第九法門繫於第八之下，譯者之謬也。謂若無大悲，不入生死，則不能出菩薩行門。如不入海，安能得寶，此即化他成己。十即依體起用。頌文前已配釋，欲表菩薩法門互入，故不結法屬人，後段亦然。

Second, the ten Samanta- ['Universal'] bodhisattvas each attain one door. The first bodhisattva was not among the names listed previously; previously he and Samantabhadra together made up the ten Samantas, but now Samantabhadra is explained separately, so one is added to make ten to signify perfection and completion. However, while the gāthā text is complete with ten, in the prose both the seventh bodhisattva and his dharma-door are omitted, and the dharma-door of the eighth bodhisattva and the name of the ninth bodhisattva are also omitted, which will be known when reaching the text. Among the ten: first, adorning places and preaching the Dharma are both called 'adornment'. Second, dust mote after dust mote all attaining sambodhi is already inexhaustible, yet this is only a single door of sambodhi. There are limitless doors of attaining sambodhi such as this, as explained in the 'Appearance' chapter. In accordance with the doors of attaining sambodhi, the taming of sentient beings is also like this; hence it says 'maturing the inconceivable realm of sentient beings'. Third, practicing the ocean of merit adorns and produces the ocean of kṣetras. Fourth, by deep and wondrous wisdom observing the inconceivable realm, in many places one is not confused, and across many kalpas one does not weary. Fifth, like the assembly in the Jeta Grove, all pure lands appear頓-manifest; it is thus in assembly after assembly, appearing distinct in thought-moment after thought-moment. Sixth, the dharmadhātu house contains the inexhaustible, hence it is called a 'treasury'. Observing the Buddha's body of the dharmadhātu, a single hair pore has no boundary. Seventh, in the Sanskrit text he is named Bodhisattva Samantabodhisaṃtuṣṭasvara ('Universally Awakening Pleasing Sound'), who attains the liberation door of the treasury of offerings drawing near to and serving all Buddhas. This means that when the Buddha formerly practiced the cause, there was no Buddha he did not make offerings to; now having achieved the Buddha-fruit, there are no sentient beings who do not take refuge, like a hundred rivers rushing to the sea. Eighth, according to the Sanskrit text, it should say Bodhisattva Samantaviśuddhyakṣayapuṇyatejas ('Universal Pure Inexhaustible Merit and Majestic Light'), who attains the liberation door of the vast empowerment giving rise to all supernormal transformations. This means pervading kṣetras, filling dust motes, and exhausting the bounds of the future, all through the power of the Buddha's empowerment. Ninth, in the Sanskrit text it is Bodhisattva Samantaratnacūḍapuṣpadhvaja ('Universal Precious Topknot Flower Banner'), who attains the liberation door of universally entering all worldly practices to bring forth the bodhisattva's boundless doors of practice, which is the dharma-door of Bodhisattva Majestic Light in the present sūtra. Because the eighth dharma-door and the name of the ninth bodhisattva were omitted, the ninth dharma-door was consequently attached beneath the eighth; this was an error of the translator. This means that without great compassion, if one does not enter saṃsāra, one cannot bring forth the doors of bodhisattva practice. Just as if one does not enter the ocean, how can one obtain jewels? This is transforming others to accomplish oneself. Tenth is giving rise to function based on essence. The verses have already been matched and explained above; wishing to show that the bodhisattvas' dharma-doors enter one another, the dharmas are not tied to individuals, and the subsequent section is also like this.