大方廣佛華嚴經疏 7.50

7.50

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.