大方廣佛華嚴經願行觀門骨目 2.43

2.43

爾時世尊在室羅伐國逝多林給孤園大莊嚴重閣，與菩薩五百人俱，普賢文殊而為上首。列一百四十菩薩等，皆悉成就普賢行願，廣歎德已。爾時世尊知諸菩薩心之所念，以大悲身以方便力充滿虛空，入師子頻申三昧已，一切世間普皆嚴淨。大莊嚴閣忽然廣博，無有邊際、眾寶莊嚴。佛神力故，其逝多林忽然廣博，與不可說佛剎微塵數諸佛國土其量正等眾寶莊嚴。何以故？如來有不可思議自在用故。十方各不可說佛剎微塵世界海外，各一世界各一佛各一菩薩，與世界海塵數菩薩俱來各現神變。以佛力故，於一佛所一念之頃普見十方無所迷惑，於剎那頃悉能往詣，如是等菩薩滿逝多林。爾時舍利弗等諸大聲聞在逝多林，皆悉不見如來神力、如來嚴好境界、遊戲神變、尊勝妙行威德住持淨剎，亦復不見不思議菩薩境界，菩薩大會等皆悉不見，以善根不同故，本不修習見佛善根、本不讚說十方世界佛剎功德諸佛神變、於生死中發菩提心、令他住菩提心、令如來種性不斷等，種種皆悉本無故。以是緣故不能見聞念等，依聲聞乘而出離故。如恒河岸無量餓鬼，為渴所逼求水不得，雖住河邊而不見河，設有見者但見枯竭；聲聞亦爾。譬如有人於大會中，夢見須彌山頂種種莊嚴天人受樂，亦自見身如彼諸天會人同處，而彼不見彼不夢故；聲聞亦爾。譬如雪山具種種藥，良醫乃見，則非捕獵放牧者見。譬如比丘於大眾中入遍處定，其餘大眾皆悉不見。如人生已則有二天恒相隨逐，一曰同生、二曰同名，天常見人、人不見天。爾時毘盧遮那願光明菩薩等十菩薩，各說十偈皆勸聲聞，令觀如來及諸菩薩，皆說如來及以菩薩不思議事理。唯最初菩薩中有一行偈，斥聲聞人云：「一切諸緣覺，及彼大聲聞，皆悉不能知，菩薩行境界。」此諸偈意多明圓因圓果作用等。

At that time, the World-Honoured One was in the city of Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's park, in the great adorned upper pavilion, together with five hundred bodhisattvas, with Samantabhadra and Mañjuśrī as their leaders. One hundred and forty bodhisattvas and others were listed, all of whom had accomplished the practices and vows of Samantabhadra; having extensively praised their virtues, at that time the World-Honoured One, knowing the thoughts in the minds of the bodhisattvas, filled empty space with his body of great compassion and through the power of expedient means. After entering the Lion Sprinting Samādhi (siṃhavikrīḍita-samādhi), all worlds were universally adorned and purified. The great adorned pavilion suddenly became vast, without boundary, adorned with numerous jewels. Due to the Buddha's supernatural power, the Jeta Grove suddenly became vast, equal in measure to the buddha-lands numbered as the dust-motes of ineffable buddha-kṣetras, adorned with numerous jewels. Why is this? Because the Tathāgata possesses inconceivable, sovereign functions. Beyond the oceans of worlds numbered as the dust-motes of ineffable buddha-kṣetras in each of the ten directions, in each world there was a buddha and a bodhisattva, who came together with bodhisattvas as numerous as the dust-motes of oceans of worlds, each manifesting supernatural transformations. Due to the Buddha's power, at the location of a single buddha in the span of a single thought-moment they universally saw the ten directions without confusion, and in an instant were all able to go there; such bodhisattvas filled the Jeta Grove. At that time, Śāriputra and the other great voice-hearers (śrāvakas) were in the Jeta Grove, yet none of them saw the Tathāgata's supernatural power, the realm of the Tathāgata's majestic adornments, the sporting supernatural transformations, or the purified lands maintained by the awe-inspiring virtue of supremely wondrous practices; nor did they see the inconceivable realm of the bodhisattvas or the great assembly of bodhisattvas. This was because their roots of goodness were different: originally they had not cultivated the roots of goodness for seeing the Buddha; originally they had not praised the merits of the buddha-kṣetras of the worlds in the ten directions, the supernatural transformations of the buddhas, giving rise to bodhicitta within saṃsāra, causing others to abide in bodhicitta, or causing the Tathāgata's lineage to remain unbroken—all such various things originally were absent [in them]. For this reason, they were unable to see, hear, or contemplate [these things], because they had attained deliverance based on the Voice-Hearer Vehicle (śrāvakayāna). Just as on the banks of the Ganges River, countless hungry ghosts, oppressed by thirst, seek water but cannot obtain it, and though dwelling beside the river do not see the river, or if any do see it, they only see it dried up; the voice-hearers were also like this. For example, just as a person in a great assembly dreams of seeing the summit of Mount Sumeru with its various adornments and the devas enjoying pleasure, and also sees his own body being in the same place as those devas and the people of the assembly, yet those [others] do not see it because they are not dreaming; the voice-hearers were also like this. For example, just as the Snow Mountains are equipped with various medicines, which only an excellent physician can see, but not hunters or herders. For example, just as a monk in a great assembly enters the totality absorption (kṛtsna-samādhi), and the rest of the great assembly do not see it at all. Just as after a person is born, there are two deities who constantly follow them—one named 'Born Together' (Sahajāta) and the other named 'Same Name' (Samanāma)—where the deities constantly see the person, but the person does not see the deities. At that time, ten bodhisattvas, including the Bodhisattva Light of Vairocana's Vow, each spoke ten verses, all admonishing the voice-hearers and causing them to contemplate the Tathāgata and the bodhisattvas, all expounding the inconceivable matters and principles of the Tathāgata and the bodhisattvas. Only among the verses of the first bodhisattva is there a single verse reproaching the voice-hearers, saying: 'All pratyekabuddhas, / and those great voice-hearers, / are entirely unable to know / the realm of bodhisattva practice.' The meaning of these verses mostly clarifies the functions and so forth of the perfect cause and perfect effect.