新華嚴經論 29.34

29.34

第二段中有三十六行半經，明列眾分。於此分中約分三段：一從「與十佛剎微塵數菩薩摩訶薩俱」已下至「住於菩薩無住解脫」有五行經，明歎諸菩薩志德分。二「其名曰」已下至「無邊慧菩薩」有九行經，有三十箇菩薩同名為慧明。三空禪定解脫門中所生智慧，同名為慧分。此已上明三空解脫禪定中，一解脫門中具生十種慧，三空中有三十種慧知見差別。三空者，無相、無願、無作空也。如是三空門任運發生此三十種慧，以表無盡故，今三十箇菩薩同名為慧者是。三「念莊嚴菩薩」已下至「同修菩薩諸善根」有二十二行半經，有七十箇菩薩，各各隨行別名列眾分。已上七十箇菩薩，明前三空解脫已終，以七覺行華常處生死，善能覺悟一切眾生故。此明十地道終，常入生死方便行周。今欲成普賢行門故，故以十佛剎微塵為數量者，明一一菩薩皆具如是十遍周行，是故前歎德中無不皆入灌頂之位，即十地位也。又云獲諸菩薩普見三昧者，明以其十地智眼普見眾生根欲差別故。大悲安隱一切眾生者，以自十地道滿，不離方便三空七覺方便行華引接含識，是入普賢行故。於此品以三昧力三求推覓不見普賢者，明三昧雖有慈悲，是出世心多，以此不見十一地之位普賢入俗利生之門。三求推覓方見普賢者，明從十地昇進入普賢行果之位，成普賢寂用自在門故。是故下文以如意摩尼珠王能隨所求，及與物同色不失自珠之德，明常以如來自果一切智王，不壞菩薩種種方便之行，隨諸眾生種種樂欲，皆隨引之使令得樂。又明雖成八地已後乃至十地十一地及佛位，而常不壞七地以前三空七覺諸方便行故，是故列眾之內以菩薩名數表之，使易解故。都舉十佛剎塵為數量者，明一一菩薩總具如是行遍周故。是故《淨名經》云「雖成正覺轉於法輪，不捨菩薩之道，是菩薩行。」此〈十定〉列眾之位，總是已成十地出世智悲之眾，不捨七地已前諸助道門，以利眾生故。亦是一切菩薩從初發心不離此定體，信進修行至於果滿，不遷時故。此品之初以敘如來初成正覺之意，明說此四十品經及出生滅度時日總不遷，始終一際故、法本如是故，非是如來神通使然。約智境實論，不隨妄情所說多劫，以智照之可見。所列前後五位之法及眾，各以隨位菩薩一時頓彰，明智法界無始末也，總以此十定為體。此品初一段敘分及列眾歎德，略舉大意和會始終。於中文義隨行隨法立菩薩名，約此法行之名，如前略舉十佛剎塵所表。以實而論，無有盡極，但以根本智為佛自果，餘差別智中一切法總是菩薩行故，故以十佛剎塵為數量。

In the second section there are thirty-six and a half lines of the sūtra text, which explain the section listing the assembly. Within this section it is divided roughly into three parts: First, from "together with bodhisattva-mahāsattvas numbering as many as the dust motes in ten Buddha-lands" down to "dwelling in the bodhisattva's non-abiding liberation," there are five lines of the sūtra, which explain the section praising the virtues and aspirations of the bodhisattvas. Second, from "their names were" down to "Boundless Wisdom Bodhisattva," there are nine lines of the sūtra, where thirty bodhisattvas share the common name of "Wisdom," clarifying that the wisdom generated within the samādhi liberation gates of the three kinds of emptiness is equally named the "Wisdom" section. Above this, it explains that within the samādhi of liberation of the three kinds of emptiness, a single liberation gate fully generates ten kinds of wisdom; within the three kinds of emptiness there are thirty kinds of distinct wisdom knowledges and visions. The three kinds of emptiness are signlessness, wishlessness, and the emptiness of non-action. These three gates of emptiness spontaneously produce these thirty kinds of wisdom to represent inexhaustibility; hence, the thirty bodhisattvas here share the common name of "Wisdom." Third, from "Mind Adornment Bodhisattva" down to "together cultivating the bodhisattva's various good roots," there are twenty-two and a half lines of the sūtra, in which seventy bodhisattvas are listed in the assembly, each with individual names according to their practice. The above seventy bodhisattvas show that, the previous liberations of the three kinds of emptiness having already concluded, by means of the practice-flowers of the seven factors of awakening they constantly abide in saṃsāra and are well able to awaken all sentient beings. This shows that the path of the ten grounds has concluded, and their expedient practices of constantly entering saṃsāra are complete. Now, wishing to accomplish the practice-gate of Samantabhadra, they are therefore quantified by the dust motes of ten Buddha-lands, which shows that each and every bodhisattva fully possesses such ten universally pervasive practices; therefore, in the previous praise of virtues, there are none who have not entered the stage of consecration, which is the stage of the ten grounds. Furthermore, saying that they "obtain the samādhi of universal vision of bodhisattvas" shows that through their wisdom-eye of the ten grounds they universally see the differences in the capacities and desires of sentient beings. "Bringing peace and happiness to all sentient beings through great compassion" means that, since their own path of the ten grounds is fulfilled, they do not depart from the expedient practice-flowers of the three kinds of emptiness and seven factors of awakening to guide and receive sentient beings, which is entering the practice of Samantabhadra. In this chapter, using the power of samādhi to seek three times without finding Samantabhadra clarifies that although their samādhi possesses compassion, world-transcending thoughts predominate, and for this reason they cannot see the gate of Samantabhadra entering the conventional world to benefit beings at the stage of the eleventh ground. Seeking three times and only then seeing Samantabhadra clarifies that they advance from the ten grounds into the stage of the fruition of Samantabhadra's practice, accomplishing Samantabhadra's gate of sovereign quiescence and function. Therefore, the text below uses the wish-fulfilling maṇi jewel king, which can conform to whatever is sought and take on the same color as objects without losing the jewel's own virtues, to clarify that constantly using the Tathāgata's own fruition of the King of All-Wisdom does not destroy the bodhisattva's diverse expedient practices; conforming to the various inclinations and desires of all sentient beings, it guides them in accord with these so as to bring them joy. It also clarifies that although one accomplishes the stages from the eighth ground onward, up to the tenth and eleventh grounds and the Buddha stage, one constantly does not destroy the various expedient practices of the three kinds of emptiness and seven factors of awakening from before the seventh ground; therefore, within the listing of the assembly, this is represented by the names and numbers of the bodhisattvas to make it easy to understand. The overall citation of dust motes of ten Buddha-lands as the quantity clarifies that each and every bodhisattva fully possesses such universally pervasive practices. Therefore, the *Vimalakīrtinirdeśa Sūtra* says: "Though attaining true awakening and turning the wheel of the Dharma, not abandoning the bodhisattva path—this is the bodhisattva's practice." The stages of the assembly listed in this "Ten Concentrations" are all assemblies of those who have already accomplished the world-transcending wisdom and compassion of the ten grounds, yet do not abandon the various gates assisting the path from before the seventh ground in order to benefit sentient beings. It also represents that all bodhisattvas, from their initial aspiration, do not depart from the essence of this concentration, faithfully progressing in cultivation until their fruitions are complete, without moving in time. The beginning of this chapter recounts the meaning of the Tathāgata's initial attainment of true awakening, clarifying that the preaching of these forty chapters of the sūtra, as well as the times and days of birth, life, and passing into extinction, do not shift at all; beginning and end are a single juncture, because the Dharma is originally like this, and it is not brought about by the Tathāgata's supernatural powers. Speaking in terms of the reality of the realm of wisdom, it does not follow the many kalpas spoken of in deluded sentiments; illuminated by wisdom, this can be seen. The dharmas and assemblies of the five stages listed before and after are each頓 manifested simultaneously in accord with the bodhisattvas of each stage, clarifying that the wisdom-dharmadhātu has no beginning or end, and overall takes these ten concentrations as its essence. This first section of the chapter—the introductory section, the listing of the assembly, and the praising of virtues—briefly outlines the general meaning to reconcile beginning and end. Within it, the textual meanings establish the bodhisattvas' names according to their practices and dharmas; regarding the names of these dharmas and practices, they are as briefly outlined above, represented by the dust motes of ten Buddha-lands. To speak in terms of reality, there is no end or limit; it is simply that fundamental wisdom is the Buddha's own fruition, while all dharmas within the remaining discriminating wisdom are entirely bodhisattva practices; hence they are quantified by the dust motes of ten Buddha-lands.