新華嚴經論 32.28

32.28

五釋所集之眾意者，此會初所集之眾，有一百四十二箇菩薩，普賢、文殊二為之首。自餘一百四十箇菩薩，十十同名，都云五百。經云「菩薩摩訶薩五百人俱」。又下文云「此諸菩薩皆悉成就普賢行」。如是五百菩薩，皆以文殊為法身根本智之體，普賢為差別智之大用。如是一百四十二箇菩薩，云何成五百之數？自天冠菩薩已下一百箇菩薩，是本法界果體中本十波羅蜜之行互融，十中一一中具十、十中具百，是法界中等一切眾生萬行大用之門。十冠菩薩已下，是法界中行果也。自初日光焰幢等十幢菩薩、十力菩薩、十藏菩薩、十眼菩薩，如是四十箇，皆以文殊、普賢二行，於十住、十行、十迴向、十地中通普賢文殊四十二賢聖行中，各以十波羅蜜會融理智大願大悲，進修四十心之諸行。一波羅蜜中具十，十中具百，於四十心中成四百，加後法界本果中百波羅蜜成五百，皆以普賢、文殊為體用。以四十二聖行中以四百箇波羅蜜門，至此法界本果行中天冠菩薩已下一百箇菩薩行果，會同入法界故，故號為五百。此明四十心進修之佛果，會法界根本無進修之本果行故。自十冠菩薩所以為法界中本行果，冠是頂上莊嚴，明法界是本佛果萬行之頂故，以名下之義及所嚴飾知之。為此經名目、嚴飾、住處、眾數皆是法門，他皆倣此。次下有五百聲聞眾，是得聞此法眾。次下有無量世主眾，已下他方所來十方咸集之眾，皆是法界本行因果。五百聲聞眾，是示現不聞不見此法界不思議神力眾。如是五眾，隨文釋義方明，且略言爾。

Fifth, explaining the significance of the assembled gathering: At the beginning of this assembly, the gathered assembly consists of one hundred forty-two bodhisattvas, with Samantabhadra and Mañjuśrī as the foremost two. The remaining one hundred forty bodhisattvas share identical names by tens, and overall they are called five hundred. The sūtra states: "Together with five hundred bodhisattva-mahāsattvas." Furthermore, a later passage states: "These bodhisattvas all achieved the practices of Samantabhadra." Such five hundred bodhisattvas all take Mañjuśrī as the essence of the fundamental wisdom of the dharmakāya, and Samantabhadra as the great function of discriminating wisdom. How do these one hundred forty-two bodhisattvas make up the number of five hundred? From Bodhisattva Tianguan (Heavenly Crown) downward, the one hundred bodhisattvas represent the mutual interpenetration of the original ten pāramitā practices within the original fruitional essence of the dharmadhātu; within the ten each possesses ten, and within the ten are one hundred, which is the gateway of the myriad practices and great functions equal to all sentient beings within the dharmadhātu. From the ten Guān (Crown) Bodhisattvas downward, they are the practices and fruits within the dharmadhātu. From the first, Riguangyanzhuang (Solar Flare Banner), and the others—the ten Banner Bodhisattvas, the ten Power Bodhisattvas, the ten Treasury Bodhisattvas, and the ten Eye Bodhisattvas—such forty [bodhisattvas] all rely on the two practices of Mañjuśrī and Samantabhadra; throughout the ten abodes, ten practices, ten dedications of merit, and ten grounds, extending through the practices of the forty-two sages of Samantabhadra and Mañjuśrī, each uses the ten pāramitās to unite and harmonize principle and wisdom, great vows, and great compassion, progressively cultivating the myriad practices of the forty minds. Within one pāramitā there are ten, and within the ten there are one hundred; across the forty minds, they make four hundred. Adding the one hundred pāramitās in the subsequent original fruit of the dharmadhātu, they make five hundred, all taking Samantabhadra and Mañjuśrī as essence and function. Because the four hundred pāramitā gateways in the forty-two noble practices unite and enter the dharmadhātu together with the practices and fruits of the one hundred bodhisattvas from Bodhisattva Tianguan downward in the original fruitional practice of this dharmadhātu, they are therefore designated as five hundred. This clarifies that the Buddha-fruit cultivated and progressed through the forty minds unites with the original fruitional practice that fundamentally has no progressive cultivation within the dharmadhātu. The reason why the ten Crown Bodhisattvas represent the original practice and fruit within the dharmadhātu is that a crown is an adornment atop the head, illustrating that the dharmadhātu is the summit of the myriad practices of the original Buddha-fruit; this is known from the meaning of their names and what they adorn. Because in this sūtra, titles, adornments, dwellings, and the numbers of the assembly are all Dharma gateways, all others should be modeled on this. Next below there is an assembly of five hundred śrāvakas, who are the assembly that gets to hear this Dharma. Next below there is an assembly of immeasurable rulers of the world; from here down, the assemblies gathered from other directions and the ten directions are all the original practice, cause, and effect of the dharmadhātu. The five hundred śrāvakas are the assembly manifesting as neither hearing nor seeing this inconceivable spiritual power of the dharmadhātu. As for these five assemblies, their meaning will become clear when explained following the text; here it is stated only in brief.