新華嚴經論 11.25

11.25

三釋名配行者，大速疾力迦樓羅王，明戒波羅蜜中檀波羅蜜。明此位菩薩，以性起大悲，入生死海，度根熟眾生。以止觀力，如一念頃至於佛果涅槃之岸。為明於一念至法界性中，非古今三世所繫故。以金翅鳥取龍之喻，如速疾力，以金翅鳥取龍之時，於一念頃𢯫身入海水，水波未合取龍而出，名速疾力也。故下文嘆德中「善能救攝一切眾生出生死海」。得道菩薩亦復如是，以定慧觀察力，從無明大海之際，繫長短心一念應真，古今三世一時見盡。如是見道、如是修道，是名為「發心畢竟二不別，如是二心先心難。」但明十住初心從凡夫地一念應真難故，非為究竟佛果難故。至於究竟不異初心故，明法不異、智慧不異，時復不遷故，以明法界體用故，以定慧照之可見，以情思之即迷也。以下以諸波羅蜜，依名義配之可知。

Third, explaining names to match the practices: Great Swift Power Garuḍa King clarifies the dāna-pāramitā within the śīla-pāramitā. This clarifies that the bodhisattva of this stage, with nature-originated great compassion, enters the ocean of saṃsāra and delivers sentient beings whose faculties have ripened. Through the power of śamatha and vipaśyanā, in the space of a single thought-moment he reaches the shore of the fruit of buddhahood and nirvāṇa. This is to clarify that reaching into the nature of the dharmadhātu in a single thought-moment is not bound by past, present, or future—the three times. Taking the analogy of the golden-winged bird capturing a nāga: like swift power, when the golden-winged bird captures a nāga, in a single thought-moment he plunges his body into the ocean water, and before the waves close, captures the nāga and emerges; hence it is called "swift power". Therefore, in the praising of virtues below: "Skillfully able to rescue and gather all sentient beings and bring them out of the ocean of saṃsāra." The bodhisattva who has attained the Way is also like this: through the power of observation of concentration and wisdom, from the verge of the great ocean of ignorance, tying together long and short minds, in a single thought-moment he accords with truth, and past, present, and the three times are seen through all at once. Seeing the Way thus, cultivating the Way thus, this is called "the initial aspiration and the ultimate [attainment] are not distinct; of these two minds, the prior mind is the difficult one." This merely clarifies that for the initial mind of the ten abodes to accord with truth in a single thought-moment from the stage of an ordinary person is difficult, not that the ultimate fruit of buddhahood is difficult. Since reaching the ultimate is not different from the initial mind, this clarifies that the Dharma does not differ, wisdom does not differ, and time does not shift; thus clarifying the essence and function of the dharmadhātu. Illuminating it with concentration and wisdom, it can be seen; contemplating it with emotional thought, one is immediately deluded. The remaining pāramitās below can be known by matching them according to their names and meanings.