大毘盧遮那成佛經疏 1.11

1.11

次列菩薩眾，以四聖者而為上首。前明諸執金剛，一向是如來智印；今此菩薩，義兼定慧又兼慈悲，故別受名也。亦是毘盧遮那內證功德，如執金剛有十佛剎微塵數眾，當知諸菩薩法門相對亦有十佛剎微塵眾。以加持故，各得從法界一門現為一善知識身也。又般若釋論，生身佛成道時，阿難、密迹力士等是名內眷屬，舍利弗、目建連等諸聖人，及彌勒、文殊諸阿毘跋致、一生補處菩薩等是名大眷屬。今謂佛加持身亦復如是，諸執金剛各持如來密印名內眷屬，諸菩薩大悲方便普門攝受無量眾生、輔佐法王行如來事，名大眷屬。故《大品》云「欲為諸佛內眷屬、欲得大眷屬者，當學般若波羅蜜也。」「普賢菩薩」者，普是遍一切處義，賢是最妙善義。謂菩提心所起願行及身口意，悉皆平等遍一切處，純一妙善備具眾德，故以為名。「慈氏菩薩」者，謂佛四無量心，今以慈為稱首。此慈從如來種姓中生，能令一切世間不斷佛家，故曰慈氏。上云普賢，是自證之德，本願已滿，欲化眾生令得此道，故次明之。「妙吉祥菩薩」者，妙謂佛無上慧，猶如醍醐純淨第一。室利翻為吉祥，即是具眾德義。或云妙德，亦云妙音也。言以大慈悲力故，演妙法音令一切聞，故次彌勒明之。「除一切蓋障菩薩」者，謂障為眾生種種心垢，能翳如來淨眼不能開明。若以無分別法滅諸戲論，如雲霧消除日輪顯照，故曰除蓋障。如來諸有所作，悉皆為此一事因緣，故次妙音明之。復次行人雖學般若波羅蜜，若無禪定，猶如盲者雖遇日光，無所能為，故次文殊妙慧明除蓋障三昧也。此四菩薩，即是佛身四德，有所偏闕則不能成無上菩提，是故列為上首，以統塵沙眾德。諸大菩薩者，具出梵文，應云摩訶菩提薩埵。《釋論》云「菩提名諸佛道，薩埵名眾生、或名勇心。是人盡欲得諸佛功德，其心不可斷、不可破，如金剛山，是名薩埵。復次此人心能為大事，不退不轉，大勇心故。多眾生中，起大慈悲成立大乘，能行大道得最大處，故必能說法破一切眾生大邪見大愛大我心等諸煩惱，故名為摩訶薩埵。」阿闍梨云：「具據正義，當云菩提索哆。此索哆者，是忍樂修行堅持不捨義也。」然聲明有如是法，若論文字，其義雖正，音韻或不流便者，得取便安之。故世論師謂為薩埵，傳習者隨順其辭。就瑜伽宗，薩埵略有三種：一者愚童薩埵，謂六道凡夫，不知實諦因果，心行邪道修習苦因，戀著三界堅執不捨，故以為名。二者有識薩埵，即二乘也，纔覺知生死過患，自求出離得至涅槃，著保化城興滅度想，於如來功德未生願樂心，故以為名。三者菩提薩埵，無上菩提出過一切臆度戲論種種過失，是一向純善白淨微妙不可譬類之義，即是眾生本性不思議心也。能忍如是成道事，願樂修行堅固不動，故名菩提索哆。於如是人中功業最大，堪能轉授一切眾生，故名為摩訶薩埵。此等大眾前後圍遶大日世尊，以無量身口意供養恭敬，為聽法故。

Next, the assembly of bodhisattvas is listed, with four holy beings as the foremost. Those explained previously, the various vajra-holders, are entirely the tathāgata's wisdom-seals; these bodhisattvas here combine both meditative concentration and wisdom, and also combine benevolence and compassion, so they receive distinct names. They are also the innerly realized virtues of Vairocana. Just as the vajra-holders form an assembly numbering as many as the dust motes of ten buddha-lands, one should know that in correspondence with their Dharma-gateways, the bodhisattvas also form an assembly numbering as many as the dust motes of ten buddha-lands. Because of adhiṣṭhāna, each is able to manifest from a single gateway of the dharmadhātu as the body of a good spiritual friend (kalyāṇamitra). Furthermore, the Prajñā Commentary states that when the physical-body buddha attained enlightenment, Ānanda, the Guhyakādhipati-mallar, and others were called the inner retinue; while Śāriputra, Maudgalyāyana, and other holy persons, as well as Maitreya, Mañjuśrī, and the other avaivartika, bodhisattvas bound to only one more birth (eka-jāti-pratibaddha), and the like were called the great retinue. Now I say that the buddha's adhiṣṭhāna-kāya is also like this: the various vajra-holders each holding the tathāgata's secret seals are called the inner retinue, and the various bodhisattvas who, through mahākaruṇā and upāya, universally gather in immeasurable sentient beings through all gates and assist the Dharma King in carrying out the tathāgata's deeds are called the great retinue. Therefore, the Pañcaviṃśatisāhasrikā states: 'Those who wish to become the inner retinue of the buddhas, and wish to obtain the great retinue, should train in the prajñāpāramitā.' Regarding 'Samantabhadra Bodhisattva': samanta ('universal') means pervading all places; bhadra ('worthy') means supreme and marvelous good. That is to say, the vows and practices arising from the bodhicitta, as well as body, speech, and mind, are all entirely equal and pervade all places, purely and marvelously good, fully equipped with all virtues; hence he is named thus. Regarding 'Maitreya (Compassionate One) Bodhisattva': among the buddha's four immeasurable minds, benevolence (maitrī) is here taken as the head. This benevolence is born from the lineage of the tathāgata, and is able to keep the buddha family unbroken in all worlds; hence he is called Maitreya. The preceding mention of Samantabhadra represents the virtue of self-realization; with his original vow already fulfilled, he wishes to convert sentient beings and cause them to attain this path, so Maitreya is explained next. Regarding 'Mañjuśrī (Wondrous Auspiciousness) Bodhisattva': 'wondrous' refers to the buddha's unsurpassed wisdom, like clarified ghee, purest and foremost. Śrī translates as auspiciousness, which means possessing all virtues. He is also called Wondrous Virtue, or Wondrous Voice. That is to say, by the power of great compassion, he expounds the wondrous voice of the Dharma so that all may hear it; therefore, he is explained after Maitreya. Regarding 'Sarvanīvaraṇaviṣkambhin (Eliminator of All Obscurations) Bodhisattva': obscurations are the various mental defilements of sentient beings, which can cover the pure eye of the tathāgata so that it cannot open and shine. If one eliminates all prapañca through non-discriminative Dharma, just as clouds and mists disperse and the solar disc shines forth, it is called eliminating obscurations. All that the tathāgata does is entirely for this single cause and condition; therefore, he is explained after Wondrous Voice. Furthermore, even if a practitioner studies the prajñāpāramitā, if they lack meditative concentration, they are like a blind person who, though meeting sunlight, can accomplish nothing; therefore, following Mañjuśrī's wondrous wisdom, the samādhi of Eliminating Obscurations is explained. These four bodhisattvas are precisely the four virtues of the buddha's body: if any is deficient, one cannot achieve unsurpassed saṃbodhi. For this reason, they are listed as foremost, in order to gather together virtues numerous as sands of dust. Regarding 'the great bodhisattvas', giving the Sanskrit in full, it should be mahābodhisattva. The Commentary states: 'Bodhi is called the path of the buddhas; sattva is called a sentient being, or called a valiant mind. This person wishes to attain completely all the virtues of the buddhas, and their mind cannot be severed or broken, like a vajra mountain—this is called sattva. Furthermore, this person's mind can perform great tasks and is non-retrogressing, due to their mind of great courage. Among many sentient beings, they give rise to great compassion, establish the Great Vehicle, can practice the Great Path, and attain the greatest station; therefore, they are surely able to expound the Dharma to smash all the defilements of sentient beings such as great wrong views, great craving, and the great conceit of self; hence they are called mahāsattva.' The ācārya said: 'Relying fully on the correct meaning, it should be bodhi-sottva. This sottva means patiently delighting in practice and holding firmly without relinquishing.' However, in the science of grammar there are such principles: if one considers the words, although the meaning is correct, if the phonetics are not euphonious, one may adopt what is convenient. Therefore, the worldly treatises call it sattva, and those who transmit the tradition follow that phrasing. In the Yoga tradition, there are generally three kinds of sattva: First is the childish sattva, referring to ordinary beings of the six destinies, who do not know the real truths of cause and effect, their minds practicing wrong paths and cultivating the causes of suffering, clinging to the three realms and holding firmly without relinquishing; hence the name. Second is the conscious sattva, which refers to the two vehicles; merely perceiving the faults of birth and death, they seek their own liberation to reach nirvāṇa, clinging securely to the conjured city and giving rise to the thought of extinction, not yet having generated a mind of wishing and delighting in the tathāgata's virtues; hence the name. Third is the bodhisattva; unsurpassed bodhi transcends all faults of speculation and prapañca, is an exclusively pure, white, subtle, and incomparable principle, and is precisely the inconceivable mind of sentient beings' original nature. Being able to endure such matters of attaining the path, wishing and delighting in practice firmly and immovably, they are called bodhi-sottva. Among such people, their deeds are the greatest and they are competent to transmit them to all sentient beings; hence they are called mahāsattva. These assemblies surrounded the Great Sun Bhagavat in front and behind, offering and revering him with immeasurable body, speech, and mind, in order to hear the Dharma.