華嚴經探玄記 19.87

19.87

第八如相迴向善知識中，初舉法觀修內三：初正趣東來、二觀音指示、三教其問道。初中，東方來者，表如相，證智開明之狀。名正趣者，神力速至十方諸趣，以正法攝生，故以為名。天竺本云：有一菩薩名不行餘道。解云：唯行佛道，不行餘二乘等道，即當正趣，謂趣正故也。梵本約遮，漢本就表。住金剛山頂者，則是此光明山也，表住於如相，不可破壞故也。下明動地寶嚴，放光雨供。來詣觀音者，明智就悲，亦是隨化有緣示導善財。二「時觀音」下對審指示。三「汝詣」下教問可知。

Under the spiritual friend of the eighth, the dedication of the mark of thusness, first, within adducing the Dharma and contemplating practice, there are three: first, Ananyagāmin coming from the east; second, Avalokiteśvara pointing him out; third, instructing him to inquire about the path. In the first, coming from the east represents the mark of thusness, the appearance of the illumination of realized wisdom. Being named Ananyagāmin (Zhèngqù, "Correct Proceeding") means that his spiritual power swiftly reaches all destinies in the ten directions, gathering beings by means of the correct Dharma; hence he is named after this. The Indian original says: "There was a bodhisattva named Not Traveling Any Other Way." It is explained: traveling only the Buddha path and not traveling other paths such as the two vehicles, which corresponds to Ananyagāmin, meaning proceeding correctly. The Sanskrit text is phrased negatively, while the Chinese text follows the positive expression. Abiding atop Mount Vajra: this is precisely this Mount Potalaka, representing abiding in the mark of thusness, because it is indestructible. Below, it explains the shaking of the earth, the adornment with jewels, and emitting light and raining down offerings. Coming to Avalokiteśvara clarifies wisdom approaching compassion, and is also following the conditions of those to be converted to guide Sudhana. Second, from "at that time Avalokiteśvara" downward, verifying and pointing him out. Third, from "you should go" downward, instructing him to inquire can be understood.