新華嚴經論 1.32

1.32

六序分之中列眾別者，《法華》會中先列聲聞眾萬二千人俱。次列摩訶波闍波提比丘尼與眷屬六千人俱，此為姨母。次列耶輸陀羅比丘尼，此是佛為太子時夫人。佛為大子時有三夫人：一名瞿夷、二名耶輸、三名摩奴舍。瞿夷是善財童子十地法雲地善知識，表十地法悅能慈，故為法利生。法悅身心，是其妻義。次列菩薩八萬人俱，次列諸天龍鬼等。《華嚴經》即不然，先列菩薩上首，有十佛世界微塵數，不論其從者。次列執金剛神眾以後諸神龍天等眾部類，總有五十五眾，一一部從各別，各各部從各有佛世界微塵數眾，或有部從直言無量。且於初會通菩提場眾有五十五部眾，其於十會之眾，後當更明。大義論之，佛身眾海無邊法界，以重重一一諸身普含容而無際，一身即以法界為量，自他之境不亡法界，即自身遍周，能所之情見絕。約略論之，如是十會列眾，後當更明。從初七會都不聞聲聞之名，八會之中始有比丘之眾，至位方明行相。

Sixth, the difference in the enumeration of the assembly in the introductory section: in the Saddharmapuṇḍarīka assembly, the assembly of twelve thousand śrāvakas is enumerated first. Next is enumerated the bhikṣuṇī Mahāprajāpatī together with her retinue of six thousand; she was the maternal aunt. Next is enumerated the bhikṣuṇī Yaśodharā; she was the Buddha's consort when he was crown prince. When the Buddha was crown prince he had three consorts: the first was named Gopā, the second was named Yaśodharā, and the third was named Manodharā. Gopā was the kalyāṇamitra of the tenth ground, the Cloud of Dharma Ground, for the youth Sudhana; symbolizing that the joy of the Dharma on the tenth ground can be compassionate, she thus benefits sentient beings through the Dharma. Delight of body and mind in the Dharma is the meaning of 'wife'. Next are enumerated eighty thousand bodhisattvas, and next are enumerated the devas, nāgas, ghosts, and so forth. The Avataṃsaka Sūtra is not like this. It first enumerates the foremost bodhisattvas, numbering as many as the dust motes of ten Buddha worlds, not to mention their retinues. Next it enumerates the Vajradhara spirits and the various spirits, nāgas, devas, and other assemblies, totaling fifty-five assemblies. Each retinue is distinct, and each retinue has an assembly as numerous as the dust motes of a Buddha world, or some retinues are simply described as immeasurable. In the first assembly throughout the bodhimaṇḍa there are fifty-five assemblies; the assemblies of the ten assemblies will be explained in detail later. Discussed in terms of the overarching principle, the ocean-like assembly of the Buddha's body is the boundless dharmadhātu; because each and every body, layer upon layer, universally contains [the rest] without limit, a single body takes the dharmadhātu as its measure, and the realms of self and other do not lose the dharmadhātu; one's own body is all-pervading, and dualistic conceptual views of subject and object are severed. Discussed in brief, the enumeration of the assembly in these ten assemblies will be explained in detail later. From the first to the seventh assembly, the name of a śrāvaka is not heard at all; only in the eighth assembly is there an assembly of bhikṣus, and only upon arriving at that stage are its practices made clear.