新華嚴經論 29.37

29.37

第五「爾時普眼」已下一段十一行經，明諸菩薩欲見普賢分中，復分為四段。一「爾時普眼菩薩」已下至「普賢菩薩今在何所」有餘一行經，明普眼問普賢菩薩所在分。二「佛言」已下至「初無動移」可有一行半經，明如來示普賢所在分。三「是時普眼及諸菩薩」已下至「其身及座」有兩行半經，明普眼及諸菩薩重更觀普賢菩薩猶未能見分。四「佛言如是善男子」已下至「不能見耳」有六行經，明如來為普眼等歎普賢菩薩志德甚深，入師子奮迅定，汝等不能得見分。經云「入師子奮迅定」者，明入十地果後普賢行，總是無畏自在定故。明以無邊想念同眾生行故，明大用自真不待念故。師子，明無畏自在也。奮迅者，明普賢菩薩恒遍十方普作用定而常行，等十方世界無有一眾生而不遍濟，根堪可利而不失時故，名奮迅定。猶如師子一時奮迅，全分身毛一時普震。明普賢菩薩常居大用定海，任智遍周一時普用，等眾生行無失時故、不待念故，普遍大用利眾生無休息故，無始及今同一念故、無古今故、法如是行故。意明大用而常寂，是奮迅義。得無上自在用者，於大用中恒遍周利眾生全是定，無別止息。不同十地已前昇進有出世一心故。入清淨無礙際者明普賢智量等虛空，無根不悉知故、無行不同利故。生如來十種力者，明如來十種智力是普賢生。又教化眾生成佛十力，皆由普賢願力起故。以法界藏為身者，以根本智身及差別智身性自遍周，量等一切眾生心行無不含容，皆為佛事故。於一毛孔遍容十方凡聖國土無不總含，以智無表裏中間之際量故，本如是故。一切如來共所護念者，為與如來同根本智為大作用故。於一念頃悉能證入無差別智者，明普賢菩薩於十方眾生界示成正覺度眾生方便之行，示現一念成佛等事。亦明始終無差別智體論之，無盡劫總是一念，一切眾生於一念中自作無盡劫生死之見。若以達理智明觀，以無盡劫便為一念，無差別智故。如是相應，便與古今三世一切諸佛一時成佛故。以無分別智印，印三世時體本齊，無先後際故。明十地菩薩由有出世心在，猶迷十一地入纏之行故不能得見者，使昇進菩薩存自力能，不滯前十地位故。餘如文自具。如師子奮迅三昧者，於十方世界普周一切眾生想念作用而成熟之，大用而無作，是奮迅義是三昧義。就大用而論，無別止息故。

Fifth, the section from 'At that time Universal Eye' onwards, consisting of eleven lines of sūtra text, clarifies that the bodhisattvas wished to see Samantabhadra; within this section, there are again four subsections. First, from 'At that time the bodhisattva Universal Eye' onwards down to 'Where is the bodhisattva Samantabhadra right now?'—consisting of a little over one line of sūtra text—clarifies the part where Universal Eye asks about the bodhisattva Samantabhadra's location. Second, from 'The Buddha said' down to 'from the beginning without moving or shifting'—which is about one and a half lines of sūtra text—clarifies the part where the Tathāgata indicates Samantabhadra's location. Third, from 'At that time Universal Eye and all the bodhisattvas' down to 'his body and seat'—consisting of two and a half lines of sūtra text—clarifies the part where Universal Eye and all the bodhisattvas once again observe the bodhisattva Samantabhadra but are still unable to see him. Fourth, from 'The Buddha said: "So it is, good sons!"' down to 'you are simply not able to see him'—consisting of six lines of sūtra text—clarifies the part where the Tathāgata extols for Universal Eye and the others how the resolution and virtue of the bodhisattva Samantabhadra are extremely profound: entering the Lion-Stride Samādhi, he cannot be seen by you all. When the sūtra says 'entering the Lion-Stride Samādhi', it clarifies the Samantabhadra practice subsequent to the fruition of the tenth ground, because it is entirely a fearless, sovereign samādhi. It clarifies that through boundless thoughts and reflections, he accords with the practices of sentient beings; it clarifies that the great function is inherently genuine and does not depend on conceptual thought. 'Lion' clarifies fearlessness and sovereignty. 'Stride' clarifies that the bodhisattva Samantabhadra constantly and universally throughout the ten directions acts with universal function in samādhi and perpetually practices, equal to the worlds of the ten directions without a single sentient being who is not universally rescued, benefiting those whose capacities are receptive without missing the opportune time; hence it is named the 'Stride Samādhi'. Just as a lion in a single stride causes all the hairs of its body to shake simultaneously, it clarifies that the bodhisattva Samantabhadra constantly abides in the sea of samādhi of great function, allowing wisdom to pervade all around with simultaneous universal function, equal to the practices of sentient beings without missing the opportune time and without depending on conceptual thought; pervading universally in great function to benefit sentient beings without rest, beginningless time and the present are a single thought-moment; because there is no past or present, the Dharma acts in this way. The intended meaning is that being in great function while constantly tranquil is the meaning of 'stride'. As for 'attaining the unsurpassable sovereign function', within this great function he constantly and universally benefits sentient beings; it is entirely samādhi, without any other resting or cessation. It is not like the advancement prior to the tenth ground, which possesses the single-mindedness of world-transcendence. 'Entering the pure, unobstructed limit' clarifies that Samantabhadra's measure of wisdom is equal to empty space, for there is no capacity he does not fully know, and no practice he does not equally benefit. 'Generating the ten kinds of powers of the Tathāgata' clarifies that the ten kinds of powers of wisdom of the Tathāgata are generated by Samantabhadra. Moreover, the ten powers to teach and transform sentient beings so that they attain buddhahood all arise from the power of Samantabhadra's vows. 'Taking the dharmadhātu treasury as the body' means that the body of fundamental wisdom and the body of discriminating wisdom are by nature universally pervasive, their measure equal to the mental activities of all sentient beings, containing and accommodating all without exception, all serving as buddha-works. Within a single pore, it universally contains the lands of ordinary beings and sages in the ten directions without exception, because wisdom has no limits or measures of exterior, interior, or middle, being fundamentally like this. 'Together protected and minded by all Tathāgatas' is because he shares the fundamental wisdom with the Tathāgatas to serve as the great function. 'In a single thought-moment capable of fully realizing and entering nondiscriminating wisdom' clarifies that the bodhisattva Samantabhadra demonstrates the practice of skillful means in the realms of sentient beings in the ten directions by manifesting right awakening and delivering sentient beings, manifesting deeds such as attaining buddhahood in a single thought-moment. It also clarifies that discussing the substance of nondiscriminating wisdom from beginning to end, inexhaustible eons are completely a single thought-moment, while all sentient beings within a single thought-moment generate of themselves the view of inexhaustible eons of saṃsāra. If viewed clearly through wisdom that penetrates principle, inexhaustible eons are simply a single thought-moment, due to nondiscriminating wisdom. Responding in this manner, one simultaneously attains buddhahood together with all buddhas of the three times, past and present, because with the seal of nondiscriminating wisdom, it seals the times of the three times as fundamentally equal in substance, without before or after. Clarifying that because the bodhisattvas of the tenth ground still have the world-transcending mind remaining, they are still bewildered by the practice of entering defilement on the eleventh ground and therefore cannot see him, is to cause the advancing bodhisattvas to maintain their own power and capacities and not become stuck in the previous stages of the tenth ground. The rest is fully detailed in the text itself. As for the Lion-Stride Samādhi, it universally and all-pervasively matures the thoughts and functional activities of all sentient beings throughout the worlds of the ten directions; great function without contrivance is the meaning of 'stride' and the meaning of 'samādhi'. In terms of the great function, there is no other resting or cessation.