華嚴經探玄記 18.94

18.94

第八童真住中，初舉法勸修中，國名海潮者，雖起潮浪，海無增減，表此位得無增減法界。又證理起悲，如海起潮。同前處者，表第七已上同是菩薩故。仙人者，表第八童真清潔之貌。又表純無漏故。又表唯變易身故，同八地等也。毘目多羅者，天竺本名毘目多羅涅懼沙，此翻名最上無恐怖聲。上文歎佛處云「以一切智微妙音安慰無邊眾生界」，此名得也。二歎德勸往教問可知。三善財荷恩敬辭中十一句：初一句總、餘十句別。一大乘真友暫逢亦難、二況得同止多時，此二善友難遇值之；三若自無大乘根器亦不成，故云得菩薩根難；四雖得根器，正直真心此發亦難；五雖具此因，得同行同願，伴善知識亦復更難，此三法器難辨；六正得法身難證、七正說法身難聞，此二法義難得；八生大心難、九求果智難、十長大行難，此三心行難備。

In the eighth dwelling, that of the prince (kumārabhūta), first, in adducing the teaching to encourage cultivation, the country named Ocean Tide (Haichao): although tide-waves arise, the ocean neither increases nor decreases, symbolizing that this stage attains the dharmadhātu without increase or decrease. Furthermore, realizing reality gives rise to compassion, just as the ocean gives rise to tides. Being the same place as before symbolizes that from the seventh [dwelling] upward, they are all equally bodhisattvas. "Rishi" (hermit) symbolizes the clean and pure appearance of the eighth [dwelling of] the prince. It also symbolizes being purely uncontaminated. It also symbolizes having solely the body of transformation, equal to the eighth bhūmi, etc. As for "Bhimuttara" (Pìmùduōluó), the Indian text names him Bhīmottaranirghoṣa, translated here as "Supreme Sound of Fearlessness." The text above, in the place praising the Buddha, says: "Comforting boundless realms of sentient beings with the subtle and marvelous voice of all-knowledge"—this name obtains this meaning. Second, praising his virtue to encourage going and teaching how to inquire can be understood. Third, Sudhana thanking him for his kindness and respectfully taking leave contains eleven sentences: the first sentence is general, and the remaining ten sentences are specific. First, a true friend of the Mahāyāna is difficult to meet even briefly; second, how much more so to dwell together for a long time—these two mean that a good spiritual friend is difficult to encounter; third, if one lacks the capacity for the Mahāyāna oneself, it will also not be accomplished, hence it says that obtaining the faculties of a bodhisattva is difficult; fourth, although one obtains the capacity, it is also difficult to give rise to this upright, true mind; fifth, although possessing this cause, to obtain a companion spiritual friend of identical practice and identical vow is even more difficult—these three mean that the vessel of the Dharma is difficult to manage; sixth, directly obtaining the dharma-body is difficult to realize; seventh, directly expounding the dharma-body is difficult to hear—these two mean that the meaning of the Dharma is difficult to obtain; eighth, generating the great mind is difficult; ninth, seeking the fruit of wisdom is difficult; tenth, nurturing great practice is difficult—these three mean that mind and practice are difficult to have complete.