新華嚴經論 27.6

27.6

三明善財表法者，善財於此行中所見善知識在此道場中者，明八地稱理入真，智稱無作，契會中義故。云在此道場中，明智契中道，名之為中。理無彼此、我人、自他，名之為道場。此善知識號大願精進力救護一切眾生者，明此位中方能赴其本願，救生無限，為表第七地隨悲行智者難成故。此位隨智行悲，濟物廣大易成故。為智體遍周，十方對現，隨眾生廣狹故，如響應無心而與一切眾音合故。其智無思，等虛空界法界一切眾生所樂心合而以利之，而無成所、而無作者，是故以夜天號大願精進力救護一切眾生。坐普現一切宮殿摩尼王藏師子之座者，明大慈悲普覆一切眾生為宮，以智對現利生為殿，智無染淨為摩尼，隨居染淨而無功、廣救眾生，名為王故。普現法界國土，摩尼寶網彌覆其上者，表智境普含，隨根設教，名之為網。以智無體，能現眾法而無作者，名曰摩尼。此明約智用利生所報依果，觀因知果，舉果勸因故。乃至廣如經說，明此八地教門是所修行之法。夜天名大願精進力，是行之人。

Third, explaining how Sudhana symbolizes phenomena: regarding the kalyāṇamitra whom Sudhana sees in this practice being present in this bodhimaṇḍa, this clarifies that on the eighth ground, one accords with principle and enters the real, and wisdom accords with non-action, thereby tallying with the meaning of the Middle. Saying that [the kalyāṇamitra] is present in this bodhimaṇḍa clarifies that wisdom tallies with the Middle Way, which is termed the 'Middle'. Principle lacks other and self, me and person, self and other; this is termed the 'bodhimaṇḍa'. This kalyāṇamitra is named 'Rescuing and Protecting All Sentient Beings through the Power of Great Vows and Vigour', which clarifies that only in this stage can one fulfill one's fundamental vows and rescue sentient beings without limit, symbolizing that on the seventh ground, following compassion to practice wisdom is difficult to achieve. In this stage, following wisdom to practice compassion easily achieves the vast salvation of beings. Because the essence of wisdom is all-pervading, it manifests facing the ten directions, following the vastness or narrowness of sentient beings; it is like an echo responding without intentional mind, yet according with all sounds. This wisdom is free of discursive thought, equal to space and the dharmadhātu, matching the inclinations of all sentient beings to benefit them, without any fixed location and without an agent. Therefore, this night goddess is named 'Rescuing and Protecting All Sentient Beings through the Power of Great Vows and Vigour'. Sitting on the lion throne of the treasury of the mani-jewel king that universally manifests all palaces clarifies that great compassion universally covering all sentient beings is the 'palace', manifesting before them through wisdom to benefit sentient beings is the 'hall', wisdom free from defilement and purity is the 'mani', and dwelling effortlessly within defilement or purity without contrivance while vastly rescuing sentient beings is why it is called 'king'. The mani jewel net universally manifesting the lands of the dharmadhātu that spreads above it symbolizes that the sphere of wisdom universally encompasses them, and setting up teachings according with capacities is termed the 'net'. Because wisdom lacks an inherent essence and can manifest all dharmas without an agent, it is called 'mani'. This clarifies the circumstantial fruition rewarded through using wisdom to benefit sentient beings: by observing the cause one knows the fruit, and by adducing the fruit one encourages the cause. The rest is extensive as explained in the sūtra. This clarifies that the doctrinal gate of this eighth ground is the dharma that is practiced; the night goddess named 'Power of Great Vows and Vigour' is the person who practices it.