無量壽經連義述文贊 1.14

1.14

經曰「又賢護等」至「解脫菩薩」者，述云：此後、餘劫菩薩也。有說賢等十六正士者，舉初括後以總標；善思議等者，逐其所等以別列。此恐不然。若善思議等即十六正士者，應言十五正士，不爾標列有相違故。設許此者，亦違《法華論》云「跋陀波羅等十六菩薩」故。善思議等與《無盡意經》中十六菩薩名異，必不可言善思議等即十六正士。有說：賢護等即二菩薩，故遍十六士，內有賢仁之德故云賢士、外懷護物之意故云護意。此亦不然。跋陀婆羅，此云賢護，而分為二，必相違故。又普賢等各標一名，賢護應非二菩薩名故。有說：雖標十六數而列十五名缺落，如《教法經》云「有二菩薩，一名賢護、二名一切世間樂見。」此亦不然。彼既唯二，此有十六，不可一列故、不可諸經中菩薩若在賢護後者皆入十六數故。今即餘劫菩薩自有二類，故賢護等十六正士即其一類也。有說：十六大國各有其一，故有十六。非也。一國多菩薩，理必應有故；國別唯有一，無別所以故。今即此十六願行相類，故聖教中處處皆標其十六數，備不思議事，逐物現化故，廣如《彌勒經述贊》中解也。善思議等十四菩薩，即其二類也。雖復十四，略作七對：一、思法信解對，即善思議觀察教法，信順教授名信慧故。二、證空涉有對，即內證空理名為空無，遊化諸有名神通化故。三、大慈大智對，即慈光炬英名為光英，慧根無加名慧上故。四、自利利他對，修菩提道名為智幢，防護根門名寂根故。五、法名喻名對，即願慧者法，香象者喻故。六、福資智資對，即備福資糧名為寶英，具智資糧名中住故。七、修行除縛對，即修聖行名為制行，滅除二縛名解脫故。

The sūtra says: "Moreover, Bhadrapāla and others" down to "Mokṣa Bodhisattva." The commentary states: These subsequent [names] are the bodhisattvas of other kalpas. Some say that mentioning the sixteen true beings with "Bhadrapāla and others" is to subsume what follows under the initial mention as a general indication, while "Śucicintin and others" lists them separately by continuing from those who were "and others." This is probably not so. If Śucicintin and the others were the sixteen true beings, the text ought to say "fifteen true beings"; otherwise, the general indication and the list would contradict each other. Even if this were conceded, it would also contradict the Saddharmapuṇḍarīkopadeśa, which states: "Bhadrapāla and the other sixteen bodhisattvas." Śucicintin and the others have names different from the sixteen bodhisattvas in the Akṣayamatinirdeśa-sūtra; one certainly cannot say that Śucicintin and the others are the sixteen true beings. Some say: Bhadrapāla and the next word [hu / protection] are two bodhisattvas, and thus this pervades the sixteen beings; having the virtue of virtue and benevolence inwardly, he is called "virtuous being" (bhadra), and harboring outwardly the intention to protect creatures, he is called "protective intention" (pāla). This too is not so. Bhadrapāla translates here as "Virtuous Protection" (Xianhu); to divide it into two inevitably contradicts [the facts]. Furthermore, Samantabhadra and the others are each designated by a single name; Xianhu ought not be the names of two bodhisattvas. Some say: Although the number sixteen is indicated, the list of fifteen names is an omission, as the Jiaofa jing says: "There are two bodhisattvas: the first is named Bhadrapāla, and the second is named Sarvasattvapriyadarśana." This too is not so. Since there are only two there, whereas here there are sixteen, they cannot be listed together as one; nor is it admissible that whenever bodhisattvas come after Bhadrapāla across various sūtras, they all belong to the count of sixteen. Now, the bodhisattvas of other kalpas of themselves comprise two classes, and thus Bhadrapāla and the other sixteen true beings are one of those classes. Some say: Each of the sixteen great kingdoms has one, so there are sixteen. This is incorrect. It is reasonable that a single kingdom must have many bodhisattvas; there is no particular reason why each country would have only one. Here, these sixteen are similar in their vows and practices, so the sacred teachings everywhere indicate their number as sixteen, being equipped with inconceivable feats and manifesting transformations in accord with beings, as explained extensively in the Eulogistic Commentary on the Maitreya Sūtras. The fourteen bodhisattvas from Śucicintin onwards are the second class. Although there are fourteen, they can be summarized into seven pairs: First, the pair of contemplating the Dharma and confident understanding: that is, Śucicintin (Good Contemplation) thoroughly examines the teachings of the Dharma, and faithfully following instructions is called Jñānādhimukti (Faith-Wisdom). Second, the pair of realizing emptiness and entering existence: that is, inwardly realizing the principle of emptiness is called Śūnyatā (Emptiness), and roaming about transforming various realms of existence is called Ṛddhivikurvaṇa (Supernatural Transformation). Third, the pair of great compassion and great wisdom: that is, the brightness of the torch of compassionate light is called Prabhāśrī (Radiant Glory), and having an unsurpassable faculty of wisdom is called Jñānottama (Supreme Wisdom). Fourth, the pair of benefiting oneself and benefiting others: cultivating the path to bodhi is called Jñānaketu (Wisdom Banner), and guarding the sense gates is called Śāntendriya (Pacified Faculties). Fifth, the pair of literal names and metaphorical names: that is, Praṇidhijñāna (Vow-Wisdom) is a literal name, while Gandhahastin (Fragrant Elephant) is a metaphor. Sixth, the pair of the provision of merit and the provision of wisdom: that is, being equipped with the provision of merit is called Ratnaśrī (Jewel Glory), and being endowed with the provision of wisdom is called Madhyasthita (Abiding in the Middle). Seventh, the pair of cultivating practice and removing fetters: that is, cultivating the noble practice is called Sādhucaryā (Regulated Practice), and eradicating the two fetters is called Mokṣa (Liberation).