新華嚴經論 29.36

29.36

第四段有八行半經，明諸菩薩聞普賢名獲得無量三昧分中，約有十法：一大眾得聞普賢菩薩名便獲無量三昧、二大眾得三昧已現前見無數諸佛、三大眾得如來十力同如來性、四大眾獲福、五大眾神通具足、六大眾尊重普賢渴仰欲見、七大眾悉皆周遍觀察、八大眾竟不覩見普賢身座、九推佛威所持、十推普賢自力然也。大意明十信已後十地已前，以普賢行成法身及根本智，得出世中差別智已，成十一地中以法身根本智純成處生死中無限大用普賢門，與一切眾生妄念齊等故，同想用隨彼解脫故，以是如來令想念普賢。經云「諸菩薩得如來力」者，即十力也。同如來性者，即法性身也。大意明從十地十一地昇進佛果位至此方終。尊重普賢竭仰欲見者，明昇進普賢行故，將十地智成普賢差別智，直至〈出現品〉始齊故，如彼品自有所表。如善財見彌勒菩薩，同一生之佛果，却令見文殊，憶念文殊便聞普賢名，及入無量三昧，自見其身入普賢身，是其樣式。一同此普光明殿中說十信心，令至佛果不移因位，及具佛果後普賢行位滿，〈離世間品〉是佛果後普賢行。云周遍觀察不見普賢及所坐之座者，明從初十信、十住、十行、十迴向、十地自己乘普賢行昇進，多求如來解脫悲智出世間心兼修，以成佛自在無作道圓滿，已自見遍周故。如十地佛果後普賢行及所有三昧，純是善入世間，無求出世佛果故。以將兼修悲智出世佛果三昧，三求不見，純是大悲無有自利之行，即不相見故。以十地佛果已前行普賢行，有自利利他之心，以求出世間解脫故。以十一地行普賢之行，不求自己解脫，純是利生之行故。以十地已前助顯根本智，於自解脫道已滿足，無所希求故。於十一地但為饒益一切眾生，無蘊積自己功故。是故以將十地已前自利利他普賢行，求十一地中普賢行未及見故，是故大眾周遍觀察竟不得見普賢身及座故。審諦觀察，以智思惟可見。餘如文自具。

In the fourth section there are eight and a half lines of the sūtra; within the section explaining that the bodhisattvas hear Samantabhadra's name and obtain immeasurable samādhis, there are roughly ten points: First, the great assembly, upon hearing the name of Bodhisattva Samantabhadra, immediately obtains immeasurable samādhis; second, the great assembly, having obtained samādhi, sees countless Buddhas manifest before them; third, the great assembly obtains the Tathāgata's ten powers and becomes identical with the Tathāgata's nature; fourth, the great assembly obtains blessings; fifth, the great assembly is fully endowed with supernatural powers; sixth, the great assembly reveres Samantabhadra and thirsts with longing to see him; seventh, the great assembly looks everywhere in universal observation; eighth, the great assembly ultimately fails to catch sight of Samantabhadra's body and seat; ninth, they deduce that this is sustained by the Buddha's spiritual power; tenth, they deduce that this is so due to Samantabhadra's own power. The general meaning clarifies that from after the ten faiths and prior to the ten grounds, one accomplishes the dharmakāya and fundamental wisdom through Samantabhadra's practices; having attained the discriminating wisdom within world-transcendence, one accomplishes in the eleventh ground the gate of Samantabhadra wherein the dharmakāya and fundamental wisdom become purely the boundless great function of abiding in saṃsāra, being equal to the deluded thoughts of all sentient beings; sharing their thoughts and functions to liberate them accordingly, the Tathāgata therefore bids them contemplate Samantabhadra. When the sūtra says "the bodhisattvas obtain the Tathāgata's powers," these are the ten powers. "Identical with the Tathāgata's nature" refers to the dharmatā-kāya. The general meaning clarifies that the advancement from the ten grounds to the eleventh ground and to the Buddha-fruition stage only concludes here. "Revering Samantabhadra and thirsting with longing to see him" clarifies that because they advance in the practices of Samantabhadra, they turn the wisdom of the ten grounds into Samantabhadra's discriminating wisdom, which only becomes fully equal when reaching the "Chapter on the Manifestation [of the Tathāgata]," as that chapter itself symbolizes. Just as Sudhana sees Bodhisattva Maitreya, sharing the Buddha-fruition of a single lifetime, yet is sent back to see Mañjuśrī, and by recollecting Mañjuśrī hears the name of Samantabhadra, enters immeasurable samādhis, and sees his own body enter Samantabhadra's body—this is the model for it. Similarly, the preaching of the ten faiths in this Universal Light Hall leads to the Buddha-fruition without moving from the causal stage, and after being fully endowed with the Buddha-fruition, the stage of Samantabhadra's practices is fulfilled; the "Chapter on Leaving the World" is Samantabhadra's practices after the Buddha-fruition. Saying that they "observed everywhere and did not see Samantabhadra or the seat upon which he sat" clarifies that from the initial ten faiths, ten abodes, ten practices, ten dedications of merit, and ten grounds, they themselves mounted Samantabhadra's practices to advance, mostly seeking the Tathāgata's liberation with a world-transcending mind that combined compassion and wisdom, so that the sovereign, unconditioned path of Buddhahood was perfected, which they had already seen as universally pervasive. By contrast, Samantabhadra's practices and all samādhis after the ten grounds and the Buddha-fruition purely involve entering skillfully into the world, with no seeking of the world-transcending Buddha-fruition. Because they used the samādhis that combined the cultivation of compassion and wisdom for the world-transcending Buddha-fruition, they sought three times without seeing; being purely great compassion without any practice of self-benefit, they did not see each other. This is because when practicing Samantabhadra's practices prior to the ten grounds and the Buddha-fruition, there is a mind of self-benefit and benefiting others that seeks world-transcending liberation. When practicing Samantabhadra's practices in the eleventh ground, one does not seek one's own liberation; it is purely the practice of benefiting sentient beings. This is because prior to the ten grounds, in assisting the manifestation of fundamental wisdom, one's own path of liberation is already fulfilled and there is nothing further to desire. In the eleventh ground, one acts solely to benefit all sentient beings, without accumulating merit for oneself. Therefore, because they used the self-benefiting and other-benefiting Samantabhadra practices from prior to the ten grounds to seek Samantabhadra's practice within the eleventh ground, they had not yet attained sight of him; hence the great assembly observed everywhere yet ultimately could not see Samantabhadra's body and seat. If one examines this carefully and reflects upon it with wisdom, it can be seen. The rest is fully detailed in the text itself.