新華嚴經論 1.35

1.35

九六千之眾發心別者，如《法華經》云「龍女成佛時，娑婆世界菩薩聲聞，舉眾皆遙見龍女成佛，普為時會人天說法。心大歡喜，悉遙敬禮。」又下文娑婆世界三千眾生住不退地，三千眾生達菩提心而得受記。智積菩薩及舍利弗，一切眾會默然信受。雖智積菩薩及舍利弗而為智士，寄在迷流，為利啟蒙，故遣教行益濟凡學，令成軌躅。娑婆之眾既遙敬禮，六千發意彼此未亡，俱順三乘權學有為菩提，未得普門法界本覺菩提自他同體。以是義故，有遙敬禮。《華嚴經》即不然，即以普門法界普見法門、如來藏身三昧境因陀羅網莊嚴法門，世界海旋重重妙智一時同得，為一證一切證、一斷一切斷故。即自身之內有十方諸佛剎剎海莊嚴，佛身之內即自身之境，重重隱現。十方世界法合如斯，猶如眾流歸於大海，雖未入海潤性無差，若入大海皆同醎味。一切眾生亦復如是，迷之與悟雖然有殊，本來佛海元本不出。云何《法華經》中娑婆之眾有遙敬禮？以此事儀法則與《華嚴》全別。只如〈法界品〉內六千之眾，剎那十眼逾明；五百小童，一生十身咸證，餘眾皆爾。善財南詢諸友，佛果慈氏已圓，復入普賢之身，法門總備、理事齊亘，無法不彰。法界既處塵中，何得有遙敬禮？是故今言六千之眾發心別。

Ninth, the difference in the generation of the mind [for enlightenment] by the six thousand [beings]: As the Saddharmapuṇḍarīka Sūtra says, 'When the dragon girl attained Buddhahood, the bodhisattvas and śrāvakas of the Sahā world, the entire assembly, from afar saw the dragon girl attain Buddhahood and universally teach the Dharma to the humans and devas assembled at that time. Their minds were filled with great joy, and all paid homage from afar.' Furthermore, the text below states that three thousand sentient beings of the Sahā world came to abide on the stage of non-retrogression, and three thousand sentient beings realized the bodhicitta and received prediction. Bodhisattva Prajñākūṭa and Śāriputra, as well as the entire assembly, silently believed and accepted it. Although Bodhisattva Prajñākūṭa and Śāriputra were wise persons, they lodged among the deluded stream to inspire the uninitiated for their benefit; therefore, they deployed teaching and practice to assist ordinary trainees and establish an example for them. Since the multitude of the Sahā world paid homage from afar, the six thousand who resolved [their minds] had not eradicated [the duality of] this and that, all according with the conditioned bodhi of the provisional teachings of the three vehicles, and had not yet attained the universal-gate dharmadhātu's originally enlightened bodhi in which self and other share the same essence. For this reason, there was homage from afar. The Avataṃsaka Sūtra is not like this: it takes the Dharma portal of universal vision of the universal-gate dharmadhātu, the Dharma portal of the adornment of Indra's net of the samādhi-realm of the tathāgatagarbha-body, in which the multiple subtle wisdoms revolving throughout the ocean of worlds are simultaneously attained together, because one realization is all realizations, and one severance is all severances. Within one's own body there are the adornments of the oceans of kṣetras of the Buddhas of the ten directions; within the Buddha's body is the realm of one's own body, multiply concealed and revealed. The phenomena of the worlds of the ten directions are uniformly like this, just as the many streams return to the great ocean: although they have not yet entered the ocean, their moistening nature is without difference; once they enter the great ocean, all share the same salty taste. All sentient beings are also like this: although delusion and awakening are distinct, originally they have never departed from the original Buddha ocean. Why, then, in the Saddharmapuṇḍarīka Sūtra, did the multitude of the Sahā world pay homage from afar? Because this ceremonial manner and norm is entirely different from the Avataṃsaka. Just as within the Chapter on Entering the Dharmadhātu, in an instant the ten eyes of the six thousand became ever clearer, and the five hundred boys all realized the ten bodies in a single lifetime, and the rest of the multitude did likewise. When Sudhana sought his friends in the south, the Buddha fruition of Maitreya was already perfected; when he further entered the body of Samantabhadra, the Dharma portals were fully provided, principle and phenomena were coextensively continuous, and no phenomenon was not manifest. Since the dharmadhātu abides within dust motes, how could there be homage from afar? Therefore, it is now said that there is a difference in the generation of the mind by the six thousand.