維摩經義疏 1.30

1.30

「其名曰等觀菩薩、不等觀菩薩、等不等觀菩薩」。第四序名。上雖總歎德，今宜出別名。以四等觀眾生，為等觀；以智慧分別諸法，名不等觀；具此二義，名等不等觀。又實慧觀一相門，為等觀；方便慧觀差別門，名不等觀；具此二義，為等不等觀。「定自在王菩薩」者，於諸定門入住出自在無礙也。「法自在菩薩」者，以智慧門說法自在。「法相菩薩」者，功德法相現於身也。光相菩薩者，光明之相現於身也。「光嚴菩薩」者，以光明莊嚴身也。脫大嚴菩薩釋寶積菩薩者，積聚智慧寶也。「辨積菩薩」，積聚四辨也。「寶手菩薩」者，手內出無量寶也。「寶印手菩薩」者，手有寶印。又解印者云相，手有云寶之相也。「常舉手菩薩」者，上示涅槃，令物樂也。「常下手菩薩」者，下示生死過患，使物厭之也。「常慘菩薩」者，眾生苦輪轉恒轉，大士悲心常切也。「喜根菩薩」者，於實相內生喜也。「喜王菩薩」者，喜有二種：一不淨、二清淨，今是淨喜，故名為王也。「辨音菩薩」者，於四辨內從辭辨得名也。「虛空藏菩薩」者，實相慧藏如虛空也。「執寶炬菩薩」者，執慧寶炬，除眾闇冥也。「寶勇菩薩」者，勇於德寶，亦得寶故能勇也。「寶見菩薩」者，以慧寶見諸法也。「帝網菩薩」者，幻術，經名帝網，此大士神變自在猶如幻化，故借帝網以名之也。「明網菩薩」者，手有縵網，放光明也。「無緣觀菩薩」者，觀實相時內外並冥、緣觀俱寂也。「慧積菩薩」者，積聚智慧也。「寶勝菩薩」者，功德之寶超勝世間也。「天王菩薩」者，天有四種：一假名天，人王是也；二生天，從四天王至非想天是也；三淨天，諸餘賢聖是也；四第一義天，十地菩薩是也。今是第四，故云天王也。「壞魔菩薩」者，行壞魔道也。「雷電得菩薩」者，因雷電光而得悟道，從事得名也。「自在王菩薩、功德相嚴菩薩、師子吼菩薩」，此三菩薩義可解也。「雷音菩薩、山相擊音菩薩」，以大法音消伏強剛，音聲震擊，若二山之相搏、兩雷相搏也。「香象菩薩」者，青香象也，身出香風，菩薩身出香風亦如是也。「白香象菩薩」，其香最勝，大士身香亦如是也。「常精進菩薩」，始終不退。「不休息菩薩」者，上從得以受稱，此因離過以為名也。「妙生菩薩」者，生時有妙瑞也。「華嚴菩薩」者，以三昧力，能現眾華遍滿虛空大莊嚴也。「觀世音菩薩」者，此菩薩凡有四名：一觀眾生口業令得解脫，名觀世音；二者觀身業，名觀世身也；三者觀意業，名觀世音；四者名觀世自在，總鑒三業也。「得大勢菩薩」者，有大勢力，以大神力飛到十方，所至之國六反震動、惡趣休息也。「梵網菩薩」者，梵謂四梵行，網言其多也。「寶杖菩薩」者，憑杖法寶，故云寶杖也。「無勝菩薩、嚴土菩薩、金髻菩薩」，閻浮檀金在髻。「珠髻菩薩」，如意寶珠在其髻內，悉見十方世界及眾生行業果報因緣也。「彌勒菩薩」，此翻為慈，是其姓也，字阿逸多，南天竺婆羅門子。「文殊師利法王子菩薩」，此言妙德。羅什云「從小至大，故二人在後。」又云「二人在此方為大、餘方為小，亦應在後。」吉藏謂三萬二千不可具載，故以二人攝之。彌勒菩薩，此云大士。文殊，他方菩薩。又彌勒當成正覺，文殊以曾作佛。又彌勒受於佛位，文殊不受佛位，故曰王子。以此三雙，總收一切也。「如是等三萬二千人」。第五總結也。

"Their names were Samadarśana Bodhisattva, Asamadarśana Bodhisattva, Samāsamadarśana Bodhisattva..." Fourth is listing the names. Although their virtues were praised collectively above, their individual names should now be set forth. Contemplating sentient beings with the four immeasurables is "equal contemplation" (samadarśana); distinguishing all dharmas with wisdom is called "unequal contemplation" (asamadarśana); possessing both of these meanings is called "equal and unequal contemplation" (samāsamadarśana). Furthermore, true wisdom contemplating the gate of the single characteristic is equal contemplation; wisdom of expedient means contemplating the gates of distinction is called unequal contemplation; possessing both of these meanings is equal and unequal contemplation. "Samādhirājasupratiṣṭhita Bodhisattva" means having unimpeded ease in entering, abiding in, and emerging from all gates of samādhi. "Dharmeśvara Bodhisattva" means preaching the Dharma with sovereignty through the gate of wisdom. "Dharmalakṣaṇa Bodhisattva" means the characteristics of dharmas of merit appear in his person. Prabhālakṣaṇa Bodhisattva means the characteristic of radiance appears in his person. "Prabhāvyūha Bodhisattva" means adorning the person with radiance. [Regarding] the omission of Mahāvyūha Bodhisattva, to explain Ratnacūḍa Bodhisattva: he accumulates the jewels of wisdom. "Pratibhānakūṭa Bodhisattva" accumulates the four unimpeded knowledges. "Ratnahasta Bodhisattva" means countless jewels emerge from within his hands. "Ratnamudrāhasta Bodhisattva" means his hands bear jewel-marks. Another explanation says mudrā means marks; his hands bear the marks of jewel-clouds. "Nityodyatahasta Bodhisattva" points upward to nirvāṇa to make sentient beings take delight in it. "Nityāvakṣiptahasta Bodhisattva" points downward to the faults and perils of saṃsāra to make sentient beings weary of it. "Nityaprahasitapramuditendriya Bodhisattva" [rendered 常慘, Constant Sadness]: because sentient beings constantly revolve upon the wheel of suffering, this mahāsattva's compassionate heart is ever poignant. "Prāmodyarāja Bodhisattva" generates joy within the true mark. "Prahāṣarāja Bodhisattva": joy is of two kinds: first, defiled; second, pure; this is pure joy, hence called "king". "Pratibhānakūṭa Bodhisattva" [rendered 辨音, Distinctive Voice]: named after speech-fluency among the four unimpeded knowledges. "Gaganagañja Bodhisattva": his store of the wisdom of the true mark is like space. "Ratnolkādhāra Bodhisattva" holds the jeweled torch of wisdom to dispel the darkness of the multitude. "Ratnavīrya Bodhisattva" is heroic in the jewels of virtue, and because he has attained the jewel, he is capable of heroism. "Ratnadarśana Bodhisattva" sees all dharmas with the jewel of wisdom. "Indrajāla Bodhisattva": illusion-craft is named Indra's Net in sūtras; this mahāsattva's supernatural transformations are sovereign just like illusions, so "Indra's Net" is borrowed to name him. "Prabhājāla Bodhisattva" has webbing between his fingers that emits radiance. "Anālambanadhyāna Bodhisattva": when contemplating the true mark, inside and outside are both fused in darkness, and cognitive object and contemplation are both tranquil. "Prajñākūṭa Bodhisattva" accumulates wisdom. "Ratnacūḍa Bodhisattva" [rendered 寶勝, Jewel-Supreme]: the jewel of his merit surpasses the world. "Devarāja Bodhisattva": there are four kinds of gods: first, nominal gods, which are human kings; second, gods by birth, from the Four Heavenly Kings up to the Heaven of Neither-Perception-Nor-Non-Perception; third, pure gods, which are the other sages and saints; fourth, ultimate-truth gods, which are the bodhisattvas of the ten bhūmis. Here it is the fourth, hence called "God King". "Māradaman Bodhisattva": his practices destroy the way of Māra. "Vidyutprāpta Bodhisattva": attained awakening through the light of lightning; named after this event. For "Rājasupratiṣṭhita Bodhisattva, Guṇalakṣaṇavyūha Bodhisattva, and Siṃhanāda Bodhisattva", the meanings of these three bodhisattvas are easy to understand. "Meghasvararāja Bodhisattva and Parvatasaṃsphotanasvara Bodhisattva": with the great voice of the Dharma, they subdue the unyielding; the sound shakes and clashes like two mountains striking each other or two claps of thunder clashing. "Gandhahastin Bodhisattva": a green fragrant elephant; its body gives forth a fragrant breeze, and this bodhisattva's body giving forth a fragrant breeze is likewise. "Śvetagandhahastin Bodhisattva": its fragrance is supreme, and this mahāsattva's bodily fragrance is likewise. "Nityodyukta Bodhisattva": does not regress from beginning to end. "Anikṣiptadhura Bodhisattva": the former takes its name from attainment; this takes its name from freedom from faults. "Supratiṣṭhitacāritra Bodhisattva" [rendered 妙生, Wondrous Birth]: at the time of birth, there were wondrous portents. "Padmavyūha Bodhisattva" [rendered 華嚴, Flower Adornment]: through the power of samādhi, he is able to manifest many flowers filling empty space in great adornment. "Avalokiteśvara Bodhisattva": this bodhisattva has four names in total: first, observing the verbal actions of sentient beings to cause them to attain liberation, he is called Avalokitasvara; second, observing bodily actions, he is called Avalokitarūpa; third, observing mental actions, he is called Avalokitasvara; fourth, he is called Avalokiteśvara, generally inspecting the three actions. "Mahāsthāmaprāpta Bodhisattva": possessing great power, by great supernatural strength he flies to the ten directions; the lands to which he arrives shake in six ways and the evil destinies cease. "Brahmājāla Bodhisattva": brahma means the four brahma-practices; net expresses their abundance. "Ratnadaṇḍa Bodhisattva": relies on the staff of the jewel of Dharma, hence called "Jewel-Staff". "Ajita Bodhisattva, Kṣetrapariviśodhaka Bodhisattva, Suvarṇacūḍa Bodhisattva": has Jambūnada gold in his topknot. "Maṇicūḍa Bodhisattva": has a wish-fulfilling jewel within his topknot, clearly seeing the worlds of the ten directions and the karmic causes and conditions of the retributions of sentient beings. "Maitreya Bodhisattva": here translated as "Benevolence", which is his clan-name; his personal name is Ajita, and he is the son of a Brahmin in Southern India. "Bodhisattva Mañjuśrī Kumārabhūta": this means "Wondrous Virtue". Kumārajīva said: "From the lesser to the greater, therefore these two persons are at the end." He also said: "These two persons are great in this world, but lesser in other worlds, so they should also be at the end." Jizang holds: Because the thirty-two thousand cannot be fully listed, these two persons are used to subsume them. Maitreya Bodhisattva is a mahāsattva of this realm. Mañjuśrī is a bodhisattva from another realm. Furthermore, Maitreya is to attain complete awakening, whereas Mañjuśrī has already become a Buddha in the past. Furthermore, Maitreya receives the status of a Buddha, while Mañjuśrī does not receive the status of a Buddha; hence he is called Prince (Kumārabhūta). By means of these three pairs, all are collectively gathered. "Thirty-two thousand persons such as these." Fifth is the overall conclusion.