大方廣佛華嚴經疏 5.20

5.20

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.