大方廣佛華嚴經疏 55.18

55.18

Tenth, explaining following the text. Among the five aspects, we now come to the first, the aspect of practicing through consignment to stations. It is divided into five parts: first, Mañjuśrī alone is consigned to the ten faiths; since faith has not yet formed a stable station, there is only one person. The remaining forty persons are consigned to the ten abodes and the rest, each station having ten persons: second, from Meghasvara to Maitrāyaṇī consigned to the ten abodes; third, from Sudarśana to Sarvagāmin consigned to the ten practices; fourth, from the incense-merchant elder to the earth-goddess Sthāvarā consigned to the ten dedications; fifth, from the night-goddess Vāsanā to Gopā consigned to the ten bhūmis. Now, the first: within faith, there are two parts: first, explaining the instigation by the active converter; second, from 'At that time the venerable Śāriputra' downward, accomplishing that work of conversion. In the former, there are three parts: first, indicating the leader emerging from the pavilion; second, from 'with immeasurable' downward, separately explaining the attendants; third, from 'Mañjuśrī' downward, showing the deportment of emerging as a whole. Now, the first: Bodhisattva Mañjuśrī was originally a youth (kumārabhūta), yet previously he was listed among the bodhisattvas. Here, displaying him as a youth represents the initial entry into the Buddha's Dharma, and also indicates that without the practice of pristine youth, one cannot enter. The mutual reliance of the provisional and real, and the non-abiding of compassion and wisdom, are called the Pavilion of Good Abiding. Benefiting sentient beings from this is what 'emerging' means; it does not mean departing from this. Second, among the attendants, the first are those born together, and the rest are all differently born, both according to general designations, names representing dharmas, to clarify that prajñā guides the myriad practices. In each category, there are great multitudes; hence it says 'various beings walking on feet,' and so forth. Some lack the word 'various', which is simply textual brevity. The rest is as in the first assembly. Third, in showing the deportment of emerging as a whole: previously, in terms of non-abiding transformation of sentient beings, it was called emerging from the Pavilion of Good Abiding; now, in terms of benefiting others based on self-benefit, it says emerging from his own dwelling place. Furthermore, previously it was flowing from the Buddha's dharmadhātu, while here it is emerging from his own realization; the two texts reflect and abbreviate each other.