新華嚴經論 10.7

10.7

從如來座內眾至如來眉間毫相中所出眾，於中有四種眾。其意如何？第一如來座內眾，明是如來往昔自行與古同因彰果眾。第二十方菩薩來集興供眾。第三諸來菩薩毛孔光明眾，是法界性起無礙，一多同異自在、大悲無盡不思議眾。明此法界門法合如然，體本如是，法行依正重重無礙，以法界智境身土一多法合相容故。第四如來眉間毫中眾，是示果成因生信利生眾。此是成佛以後，以十信心位乃至十住、十行、十迴向、十地、十一地遍法界法門眾，舉此自修之因果，還令學者倣之。以上諸眾配位及來意，即通前樹內流光眾、宮殿樓閣眾，總有十一眾。隨位別配，即四十七眾。為五位之內十箇普賢總為一眾，當位不分十十部類故。海月光大明菩薩眾及已下神天，十住、十行、十向、十地各各有十種部從故，都為四十。通十普賢為一眾，取上四十共為四十一。并菩提樹內流光眾、如來所居宮殿眾、如來座內眾、十方諸來菩薩眾、菩薩毛光眾、如來眉間毫中眾，都為四十七眾。且長科眾意如是，於中義趣至文方明。菩提樹內眾、如來宮殿內眾，前已釋訖。已上且長科初會眾竟，餘待至文。已上總明舉果行遍周以成信位。

From the assembly within the Tathāgata's seat to the assembly emerging from the curl of white hair between the Tathāgata's eyebrows, there are four kinds of assemblies. What is their meaning? First, the assembly within the Tathāgata's seat explains the assembly that reveals fruition through the Tathāgata's past personal practice sharing the same cause with the ancients. Second is the assembly of bodhisattvas from the ten directions gathering and raising offerings. Third is the assembly of light from the pores of all the arriving bodhisattvas; this is the assembly of the dharmadhātu's unimpeded nature-origination, the sovereign mastery of the one and the many, identity and difference, and inexhaustible, inconceivable great compassion. This explains that the gate of this dharmadhātu is naturally so by rule, its essence being originally thus, wherein Dharma practice, circumstantial, and primary fruitions are multiply unimpeded, because the wisdom and realm of the dharmadhātu, as well as body and land, one and many, naturally contain one another. Fourth, the assembly from the hair between the Tathāgata's eyebrows is the assembly that manifests fruition to establish the cause, generating faith and benefiting sentient beings. This is the assembly of teaching-gates throughout the dharmadhātu from the stage of the ten faiths up to the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground after his attainment of Buddhahood; presenting this cause and fruition of his own cultivation, he again causes practitioners to imitate it. Correlating the above assemblies with the stages and their reasons for coming: together with the preceding assembly of light flowing within the tree and the assembly in the palaces and multistoried pavilions, there are eleven assemblies in all. Individually correlated according to the stages, there are forty-seven assemblies. Because within the five stages, the ten Samantabhadras are grouped together as one assembly, without dividing into ten classes within that stage. The assembly of Bodhisattva Sāgaracandraprabhāsamātura and the spirits and devas below have ten classes of retinues each for the ten abodes, ten practices, ten dedications of merit, and ten grounds, totaling forty. Including the ten Samantabhadras as one assembly, together with the forty above, makes forty-one. Adding the assembly radiating light within the bodhi tree, the assembly in the palace where the Tathāgata resides, the assembly within the Tathāgata's seat, the assembly of arriving bodhisattvas from the ten directions, the assembly of light from the bodhisattvas' pores, and the assembly from the hair between the Tathāgata's eyebrows, makes forty-seven assemblies in all. The general outline of the assemblies' meaning is provisionally thus; the meanings therein will be clarified when reaching the text. The assembly within the bodhi tree and the assembly within the Tathāgata's palace have already been explained above. The provisional outline of the assemblies in the initial assembly is concluded above; the rest awaits the text. The above collectively explains presenting fruition and practices pervading universally to establish the stage of faith.