大方廣佛華嚴經隨疏演義鈔 2.15

2.15

Regarding the Commentary's line: "The lion springs vigorously: the ocean-like assemblies suddenly realize [the fruit] within the forest": this is the third [benefit], the benefit of sudden realization. At the beginning of the sixtieth fascicle, it says: "At that time, the World-Honoured One, knowing the thoughts in the minds of all the bodhisattvas, taking great compassion as his body, great compassion as his portal, and great compassion as his head, using the dharma of great compassion as an upāya, pervaded space and entered the siṃhavijṛmbhita (lion's sprint) samādhi." The older translation rendered this as "vigorous spring" (fenxun); the meaning of "vigorous spring" is explained in terms of a lion, as that rendering is convenient. Reaching the beginning of the sixty-first fascicle, after Samantabhadra opened and revealed [the teaching], because the Tathāgata emitted light from between his eyebrows to illuminate [all], the great assembly of bodhisattvas in the Jetavana forest saw all Buddha-kṣetras throughout the entire dharmadhātu and space-realm; within each single dust-mote there were all the Buddha-lands, numbering as many as the dust-motes of all Buddha-kṣetras, with various names, various colours, various purities, various dwelling places, and various forms. Within all such lands, there were great bodhisattvas seated upon lion thrones at the bodhimaṇḍas achieving supreme correct awakening, surrounded before and behind by great assemblies of bodhisattvas, with all the lords of the world making offerings to them, and so forth. It goes on to say: "Therefore, they all were able to enter into the Tathāgata's inconceivable, profound samādhis and the great supernatural powers pervading the entire dharmadhātu and space-realm; either entering into the dharmakāya, or entering into the rūpakāya, or entering into the practices accomplished in the past, or entering into the fully perfected pāramitās, or entering into the adorned pure wheels of practice, or entering into the bodhisattva bhūmis, or entering into the power of achieving correct awakening, or entering into the undifferentiated great transformations of the samādhis wherein the Buddhas dwell, or entering into the Tathāgata's powers, fearlessnesses, and cognitions, or entering into the ocean of the Buddha's unimpeded eloquence." That is the extensive explanation of sudden realization in the forest, where with ten kinds of capacities to enter, they entered into these objects of entry.