大方廣佛華嚴經疏 25.37

25.37

Fourth, explaining the text also has three parts: first, the gathering of the assembly; second, the emission of light; third, the verses of praise. In the first part, there are two subdivisions: first, clarifying the cause of the gathering, which refers to the Buddha's spiritual power; second, from "In the ten directions" downward, the gathering of the assembly. Within this, there are two sections: first, clarifying this assembly; later, from "Just as in this world" downward, concluding with the universal application. Now for the first section, which is divided into ten parts: First, comprehensively citing the principal leaders. Second, the number of their retinues. Third, the distance of their origins—since as the stations advance the numbers increase, there are ten thousand from each. Fourth, the names of the principal bodhisattvas: their sharing the common name "Banner" (dhvaja) briefly has five meanings. (1) The meaning of towering height, signifying the culmination of the stations of the three levels of the wise. (2) The meaning of establishing, because through great compassion and great wisdom they establish sentient beings and bodhi. (3) The meaning of turning toward, meaning that great compassion gathers sentient beings and wisdom-vows gather good roots, turning toward bodhi and the limit of reality. (4) The meaning of crushing and destroying, like the banner of a fierce general, subduing all the armies of Māra. (5) The meaning of eliminating fear, like the banner of Śakra, not fearing afflictions and karma. Their distinctive names signify the essence of the practices of the ten pariṇāmanās, which will be explained when we come to the verses. Fifth, the lands from which they come are all called "wondrous," because the power of pariṇāmanā is subtle, and its goodness pervades the dharmadhātu. Thus their distinct names signify the Dharma gates practiced in the ten pariṇāmanās: (1) Saving and protecting sentient beings while being free from the mark of sentient beings, which is most precious. (2) Attaining indestructible faith, which is the cause of constant joy. (3) Being equal to the pure white of the Buddhas. (4) Like gold, pervading all forms and appearances. (5) Its emerging functions are inexhaustible, like a mani jewel. (6) Good roots are firm, like a vajra. (7) Accompanying sentient beings without being defiled by dust. (8) The cause of tathatā is like a lotus emerging from water, supreme above all. (9) Like white sandalwood, able to dispel the bondages and attachments of feverish defilements. (10) Like fragrance, able to pervade everywhere. Therefore, the later passage says that burning a single pellet of incense before Maitreya's seat fully pervades the dharmadhātu, which is this very matter. Sixth, the Buddhas whom they originally served all share the name "Banner," the meaning of which is not different from that of the bodhisattvas; their distinctive names signify the wisdom of practicing the ten pariṇāmanās and also signify the fruits of those respective stations. That is to say: (1) The mind of saving and protecting cannot be exhausted, and thus becomes an inexhaustible Buddha. (2) Like the wind in space, unstaying and indestructible. (3) Equal to the liberation of the Buddhas. (4) Reaching everywhere throughout the four postures. (5) Clearly understanding the marks of merit. (6) Constantly able to accord with good roots. (7) Accompanying sentient beings, its goodness is most supreme. (8) Identical with tathatā, attaining sovereignty. (9) Pure and free of defilement, unbound and unattached. (10) Contemplation is itself entering the dharmadhātu. Seventh, from "all those [bodhisattvas]" downward, they arrive and perform their veneration. Eighth, from "By the spiritual power of the Buddha" downward, they abide skillfully in deportment. Regarding the seat's essence being called "wondrous jewels": because the ten abodes illuminate everywhere with the light of wisdom, their essence is the treasury of Vairocana. Because the ten practices are pure in action and free of defilement, their essence is the treasury of mani jewels. Now, in the ten pariṇāmanās, great compassion resides in saṃsāra, broadly encompassing all phenomena without being confined to one. Therefore, the essence of the seat is simply called "wondrous jewels" without limiting its color or type, using teaching and practice to encompass and embrace sentient beings completely, like a net of jewels covering them from above. Ninth, from "From their bodies they all emitted" downward, emitting light to benefit beings: this station largely explains the rescue of beings through compassion and wisdom, hence this is explained again. Within it: first, the essence of the light; next, from "this immeasurable" downward, explaining the cause of the light, which is the complete and pure mind of pariṇāmanā; later, from "revealing" downward, briefly demonstrating the light's activities: first, the activity of wisdom venerating those above; second, the activity of compassion rescuing those below. Tenth, from "That assembly of bodhisattvas" downward, briefly praising their supreme virtues. There are eleven clauses: the first is general, and the rest are specific. Within the specific, there are ten gates: (1) the gate of spiritual powers; (2) the gate of entering realization; (3) from "Through wisdom" downward, cultivating merit based on wisdom; (4) from "Entering into" downward, ascending into the fruits and functions; (5) from "Abiding in" downward, abiding in skillful discernment; (6) from "Regarding all" downward, the four inexhaustible penetrations; (7) wisdom unfolding dhāraṇīs; (8) the eye of wisdom seeing the nature; (9) prajñā knowing ubiquitously; (10) ultimate freedom from hindrances. The conclusion and universal application can be known.