新華嚴經論 18.33

18.33

第三釋菩薩各各同號遍周者，明心迷諸境，塵表無明廣多故。心悟智通，遐周剎海，一切種智無不同其見，故即各各名號遍周。明迷時無境不惑，悟已無境不智。是諸菩薩已下，頂禮佛足，明致敬。昇座化座摩尼藏，表十行處生死而化眾生，行常無垢故。摩尼藏者，離垢寶也。藏者，含藏義。師子者，無畏也。此明凡夫行有染，聖行無垢也。師子，依主立名故。總明修行者智德所行之法。爾時世尊從兩足上放百千億光明者，十信足下輪中放光，十住足指端放光，此十行之中足趺上放光者，明次第隨位昇進，表法光從十千、百千、百千億妙色光明，總明隨位昇進也。凡足下、足指端、足趺上，總不離所行之行也。自此長行已下有十段頌文，是十林菩薩各各自頌當位所修行之法，以此十法共成一行。如是一一行中皆具十行，各各隨自行位中名目下義，即是所讚之法，如文具明。已下如名之義，各歎當位所行之法，達名知法可知。

Third, explaining why each bodhisattva shares the same name universally: this shows that when the mind is deluded regarding objects, dust-motes represent the vast profusion of ignorance. When the mind is awakened and wisdom penetrates, it reaches distantly throughout oceans of kṣetras, and the sarvākārajñatā never fails to match its perspective; hence their respective names are universal. This shows that in delusion there is no object in which one is not confused, and once awakened there is no object in which one is not wise. From 'these bodhisattvas' downward, they bow their heads to the Buddha's feet, showing their respect. Ascending their seats, [their seats are] transformation seats of the jewel-storehouse of maṇi, symbolizing that the ten practices reside in saṃsāra to transform sentient beings, and that their practice is constantly immaculate. 'Jewel-storehouse of maṇi' means the gem free from defilement. 'Storehouse' has the meaning of containing. 'Lion' means fearlessness. This shows that the practice of ordinary beings has defilement, whereas the holy practice is immaculate. 'Lion' is an appellation formed based on the master. It generally illustrates the practices performed by the wisdom and virtue of the practitioner. When it says that 'then the World-Honoured One emitted hundreds of thousands of koṭis of rays of light from his two feet,' [note that] in the ten faiths light is emitted from the wheels under the feet, in the ten abodes light is emitted from the tips of the toes, and here in the ten practices light is emitted from the tops of the feet (insteps), which indicates the progressive ascent according to the stages. It symbolizes that the Dharma light proceeds from ten thousand, to a hundred thousand, to hundreds of thousands of koṭis of wondrous-coloured lights, generally illustrating the progressive ascent through the stages. Generally, [whether] under the feet, from the tips of the toes, or from the tops of the feet, none departs from the practice that is being walked. From this prose onward, there are ten verses; these are the ten Forest (Vana) Bodhisattvas each praising the practice cultivated in their own respective stage, with these ten practices together constituting a single practice. In this way, every single practice is fully endowed with the ten practices, and each follows the meaning under the designation within its own stage of practice, which is precisely the Dharma praised, as fully explained in the text. Below, in accordance with the meaning of the names, each praises the Dharma practiced in his respective stage; understanding the names, one knows the Dharma, as is evident.