新華嚴經論 29.32

29.32

五隨文釋義者，約分二義：一長科經意、二隨文釋義。一長科經意者，於此品中長科為十一段。第一「爾時世尊」已下至「所謂無相」有六行經，明當十一品經之序分。第二「與十佛剎微塵數菩薩摩訶薩」已下至「同修菩薩諸善根行」有三十六行半經，明列菩薩大眾分。第三「爾時普眼」已下至「三昧自在解脫」有十六行半經，明普眼菩薩白佛問普賢道德，諸菩薩修幾三昧神通變化而德自在，及如來教令請普賢菩薩演說三昧自在分。第四「爾時會中諸菩薩眾」已下至「神通自在使其然耳」有八行半經，明諸菩薩眾聞普賢菩薩名得不可思議無量三昧分。第五「爾時普眼」已下至「是故汝等不能見耳」有十一行經，明諸菩薩入三昧力，欲見普賢遍求不見，如來為說普賢志德甚深汝等不能得見分。何故不見普賢？為明十地菩薩得出世智慈增上，所有三昧皆出世智慈，以是不見普賢。是十一地行門常在世間，出世心亡、寂用自在，以出世三昧不相應故，以是不見。第六「爾時普眼菩薩聞如來說普賢菩薩」已下至「求請得見普賢大士」有三十二行經，明菩薩大眾三稱普賢菩薩名，慇懃求請欲得見普賢菩薩分。第七「爾時」已下至「成阿耨多羅三藐三菩提」有十九行半經，是普賢菩薩為眾現身分。何故得見普賢菩薩？為存想念是以見之，以迴體從用故，是普賢身也。以明想念皆為佛用故，普見一切眾生亦佛用也。第八「爾時普眼菩薩」已下至「歎不可盡功德」有九行半經，明普眼菩薩以十種住法歎普賢菩薩十種廣大所住之法分。第九「爾時如來告普賢菩薩」已下至「咸皆樂聞」有四十五行經，明令普賢菩薩演說十種三昧分。第十「爾時」已下有十段經，正說十種三昧作用之功分。第十一「爾時普眼菩薩白普賢菩薩」已下一段，直至第四十三卷末，明普眼菩薩問普賢菩薩如是菩薩何故不名佛不名十力分。一長科第一段中六行經，明此十一品之序分。

Fifth, as for explaining the meaning according to the text, it is divided into two parts: first, a general outline of the sūtra's meaning; second, explaining the meaning according to the text. First, as for the general outline of the sūtra's meaning, this chapter is broadly outlined into eleven sections. First, from "At that time, the World-Honoured One" down to "the so-called non-appearance" comprises six lines of the sūtra, which clarify the introductory section for these eleven chapters. Second, from "along with bodhisattva mahāsattvas in numbers equal to the dust motes of ten buddha-kṣetras" down to "cultivating all the good roots and practices of bodhisattvas together" comprises thirty-six and a half lines of the sūtra, which clarify the section enumerating the great assembly of bodhisattvas. Third, from "At that time, Universal Eye" down to "the sovereign liberation of samādhi" comprises sixteen and a half lines of the sūtra, which clarify the section where the Bodhisattva Universal Eye addresses the Buddha, asking about the virtue and conduct of Samantabhadra, how many samādhis and supernatural transformations bodhisattvas cultivate to have virtue with sovereignty, and the Tathāgata instructing [him] to request the Bodhisattva Samantabhadra to expound the sovereignty of samādhi. Fourth, from "At that time, the multitude of bodhisattvas in the assembly" down to "it is sovereign supernatural powers that cause it to be so" comprises eight and a half lines of the sūtra, which clarify the section where the host of bodhisattvas, upon hearing the name of the Bodhisattva Samantabhadra, attain inconceivable, immeasurable samādhis. Fifth, from "At that time, Universal Eye" down to "therefore you cannot see him" comprises eleven lines of the sūtra, which clarify the section where the bodhisattvas use the power of entering samādhi, wishing to see Samantabhadra, but search everywhere without seeing him, and the Tathāgata explains for them that Samantabhadra's aspiration and virtues are extremely profound, so that they are not able to see him. Why could they not see Samantabhadra? It clarifies that the bodhisattvas of the ten grounds have attained supra-mundane wisdom and compassion as predominant, so that all their samādhis consist of supra-mundane wisdom and compassion, and for this reason they did not see Samantabhadra. The practice-gate of the eleventh ground is to abide constantly in the world, with the mind that seeks to transcend the world having perished, its quiescence and function being sovereign; because it does not correspond to supra-mundane samādhi, they therefore did not see him. Sixth, from "At that time, the Bodhisattva Universal Eye, having heard the Tathāgata speak of the Bodhisattva Samantabhadra" down to "supplicating and requesting to see the Great Being Samantabhadra" comprises thirty-two lines of the sūtra, which clarify the section where the great assembly of bodhisattvas thrice invoke the name of the Bodhisattva Samantabhadra, earnestly entreating and wishing to be able to see the Bodhisattva Samantabhadra. Seventh, from "At that time" down to "realising anuttarā samyaksaṃbodhi" comprises nineteen and a half lines of the sūtra, which is the section where the Bodhisattva Samantabhadra manifests his body for the assembly. Why did they get to see the Bodhisattva Samantabhadra? Because they maintained mindful contemplation, they therefore saw him; by turning the essence toward function, it was Samantabhadra's body. Because it clarifies that mindful contemplations are all functions of the Buddha, universally seeing all sentient beings is also a function of the Buddha. Eighth, from "At that time, the Bodhisattva Universal Eye" down to "inexhaustibly praising virtues" comprises nine and a half lines of the sūtra, which clarify the section where the Bodhisattva Universal Eye praises the ten kinds of vast abiding dharmas of the Bodhisattva Samantabhadra with ten kinds of abiding dharmas. Ninth, from "At that time, the Tathāgata told the Bodhisattva Samantabhadra" down to "all took delight in hearing" comprises forty-five lines of the sūtra, which clarify the section where the Bodhisattva Samantabhadra is instructed to expound the ten kinds of samādhis. Tenth, from "At that time" onward, there are ten passages of the sūtra, which are the section properly expounding the merits of the functions of the ten kinds of samādhis. Eleventh, from the passage beginning "At that time, the Bodhisattva Universal Eye addressed the Bodhisattva Samantabhadra" down to the end of the forty-third fascicle, it clarifies the section where the Bodhisattva Universal Eye asks the Bodhisattva Samantabhadra why such a bodhisattva is not called a buddha and is not called the ten powers. Within the first section of the broad outline, the six lines of the sūtra clarify the introductory section of these eleven chapters.