新華嚴經論 23.66

23.66

五「又發大願」已下至「無有休息」可四行半經，明菩薩廣大行，不離諸波羅蜜淨治諸地，有總別同異成壞等六相，如實說教化眾生無休息分。此一段如五位昇進，隨位安立十波羅蜜、十菩薩行、十佛世界、十佛名號，總是一波羅蜜中隨行成名。於五位中俱有五百，為一波羅蜜中具十，十中具百，隨五位上加行同異上有五百。即如初會中菩薩神天等眾，一眾有十，十眾有百，五十眾上有五百，各各位中隨當位菩薩神天名下義是波羅蜜行。又善財四眾各具五百者，是為一中具足十義，名之為總。其行殊途，名之為別。一智無二，名之為同。隨行報殊，名之為異。能成別報，名之為成。因果本虛，名之為壞，為行行無體故。且如波羅蜜一中有此六門，一能破慳貪等十煩惱結，名之為壞。二能成善果，名之為成。三眾惑雖多捨通多法，名之為總。四殊招別果，名之為別。五終歸一智，名之為同。六隨惑對治，名之為異。此之六相之法，於一切法中總具此六門。一一人法行門中，以智觀之可見。若一一法門中無此六義，皆偏見也。又一波羅蜜上見十波羅蜜，即捨義通該無法不遍，餘准例知。

Fifth, from "Again making the great vow" down to "without resting" comprises about four and a half lines of sūtra text, clarifying the division of the bodhisattva's vast practices—not departing from the pāramitās to purify and cultivate the grounds, possessing the six characteristics such as totality and particularity, sameness and difference, integration and disintegration—speaking in accordance with reality to teach and transform sentient beings without resting. This part, like the ascending progress of the five stages, establishes according to each stage the ten pāramitās, ten bodhisattva practices, ten Buddha-worlds, and ten Buddha-names; all are names formed in accordance with practice within a single pāramitā. Across the five stages, there are five hundred in total: because within one pāramitā ten are contained, within ten a hundred are contained, and according to the sameness and difference of the preparatory practices upon the five stages, there are five hundred. This is just as in the first assembly, among the bodhisattvas, spirits, devas, and other assemblies, one assembly has ten, ten assemblies have a hundred, and across the fifty assemblies there are five hundred; in each respective stage, the meaning beneath the name of the bodhisattva, spirit, or deva of that stage is a pāramitā practice. Furthermore, that the four assemblies of Sudhana each possess five hundred means that one contains ten meanings, which is called totality. That their practices take different paths is called particularity. That the one wisdom is non-dual is called sameness. That their fruitions differ according to their practices is called difference. Being able to accomplish distinct retributions is called integration. That cause and effect are fundamentally empty is called disintegration, because the practices are without intrinsic substance. Take, for example, a pāramitā: within one there are these six aspects. First, being able to destroy the ten fetters of affliction such as stinginess and greed is called disintegration. Second, being able to accomplish good fruits is called integration. Third, although the afflictions are many, abandoning applies across many dharmas, which is called totality. Fourth, distinctly bringing about different fruits is called particularity. Fifth, ultimately returning to the one wisdom is called sameness. Sixth, remedying in accordance with afflictions is called difference. These teachings of the six characteristics are completely possessed in these six aspects within all dharmas. In each individual dharma and gate of practice, they can be seen by observing them with wisdom. If any individual dharma-gate lacks these six meanings, it is a one-sided view. Furthermore, seeing the ten pāramitās within one pāramitā means that the meaning of giving/renunciation broadly covers without leaving out any dharma; the rest may be known by analogy.