大方廣佛華嚴經隨疏演義鈔 19.20

19.20

疏「云何名為」下，上出同異生體，今釋同異生義。然其二釋：前約事相、後約表法。又有將此四十眾以配地位，同生眾中開之為二，謂十普菩薩即是圓因，對前菩薩以為所信。從海月光下及執金剛為十住。復將一一位中十名，如次配於十度。海月光等十菩薩配初發心住，此住位本即是檀，其十菩薩復配檀中具十，則令十住自有百波羅蜜。歷於五位，有五百波羅蜜，以等覺位亦有十位故。主稼神下十眾配十行，修羅已下配十向，三十三天下配十地，前十普菩薩是等覺地。作此配者則似生情，然文勢多端，配亦無失，但不俟如此不次。謂四十眾以配三賢十聖，下師子座眾以配等覺，眉間出眾以配妙覺，則四十二眾配四十二位，於理甚直。

On the Commentary's "How is it called..." onward: the preceding elucidated the entities of identical and different birth, and now it explains the meaning of identical and different birth. However, there are two explanations: the first is based on phenomenal characteristics, and the second is based on expressing the Dharma. Furthermore, some correlate these forty assemblies with stages, dividing the congregation of identical birth into two: namely, the ten Samantabhadra Bodhisattvas are the complete cause, serving as the object of faith for the preceding bodhisattvas; from Sāgaracandraprabha onward and the Vajra-holders constitute the ten abodes. They further correlate the ten names within each stage, in order, with the ten perfections. The ten bodhisattvas, such as Sāgaracandraprabha, are correlated with the abode of the initial resolve; this stage fundamentally corresponds to dāna, and these ten bodhisattvas are further correlated with possessing the ten within dāna, thereby endowing the ten abodes themselves with one hundred pāramitās. Proceeding through the five stages, there are five hundred pāramitās, because the stage of equal awakening also has ten stages. The ten assemblies from the harvest spirits onward are correlated with the ten practices; from the asuras downward are correlated with the ten dedications; from the Trāyastriṃśa heaven downward are correlated with the ten grounds; and the preceding ten Samantabhadra Bodhisattvas are the ground of equal awakening. One who makes such correlations seems to be inventing them out of sentiment; yet the textual dynamics are manifold, and correlating them is also not an error—it is just not necessary to be so disordered like this. Namely, correlating the forty assemblies with the three stages of worthies and the ten stages of sages, the assembly at the lion throne below with equal awakening, and the assembly emerging from between the eyebrows with wondrous awakening—thereby correlating forty-two assemblies with the forty-two stages—is exceedingly straightforward in principle.