新華嚴經論 30.3

30.3

第七「爾時」已下一段有十九行半經，普賢欲現身分中復分為三段。一「爾時普賢菩薩」已下至「示現一切三世諸佛」有七行經，明普賢菩薩如應現身分。二「是時普眼菩薩」已下至「如見十方一切諸佛」有兩行半經，明菩薩大眾得見普賢，菩薩歡喜如見十方諸佛分。三「是時」已下可有十行經，明諸菩薩信解力、普賢菩薩本願，興雲供養，光明普照息三惡趣，令諸菩薩入普賢行分。如普賢菩薩如應現身即見故，將出入三昧求即不得見，明無出入智不可作出入三昧求故。自非位合道同，智自會矣。想念而見，且是如應現身故，然後方會其本身也。餘義如文自具。意明無依住智是普賢之大體，如應現身是普賢之大用。

Seventh, the section from 'At that time' onward consists of nineteen and a half lines of the sūtra; within this division where Samantabhadra intends to manifest his body, it is further divided into three sections. First, the seven lines of the sūtra from 'At that time, Samantabhadra Bodhisattva' down to 'manifested all the Buddhas of the three times' explain the division where Samantabhadra Bodhisattva manifests his body in accordance with receptivity. Second, the two and a half lines of the sūtra from 'At that time, Universal Eye Bodhisattva' down to 'just like seeing all the Buddhas of the ten directions' explain the division where the assembly of bodhisattvas gets to see Samantabhadra, and the bodhisattvas rejoice just as if seeing all the Buddhas of the ten directions. Third, the approximately ten lines of the sūtra from 'At that time' onward explain the division where the power of faith and understanding of the bodhisattvas and the original vows of Samantabhadra Bodhisattva cause clouds of offerings to rise up, their light universally illuminating to extinguish the three evil destinies and causing the bodhisattvas to enter Samantabhadra's practices. Because Samantabhadra Bodhisattva is seen immediately when manifesting his body in accordance with receptivity, seeking him by means of entering and emerging from samādhi results in failure to see him, which clarifies that the wisdom without entering or emerging cannot be sought by producing entering and emerging from samādhi. Unless one's stage corresponds and one's path is identical, wisdom will naturally unite [with him]. That he is seen through mindful recollection is because it is a manifestation of the body in accordance with receptivity, after which one only then unites with his fundamental body. The remaining meanings are fully contained in the text itself. The intended meaning is that wisdom without dependence or abiding is the great essence of Samantabhadra, and manifesting the body in accordance with receptivity is the great function of Samantabhadra.