新華嚴經論 32.21

32.21

十「其心不高下」已下五言頌直至卷末，有二百七行半頌，以諸譬喻頌諸菩薩大悲饒益及所修法門分。如經自具，一一分明。但有發菩提心者，皆應頂敬誦持，以用莊嚴身口意業，以成法身大智大悲行願之門，成就佛果普賢大用。如歎德中妙悟皆滿者，無功之理智性自遍知故。二行永絕者，斷常有無二見也。達無相法者，智境如幻，心境無主。住於佛住者，佛無所住。得佛平等者，大智遍周，知根與益，無自他也。到無障處者，聖凡同體，總別自在。不可轉法者，體用自在，無性可轉。所行無礙者，智用遍周，無物為礙故。立不思議者，迷亡任智也。普見三世者，智印古今無延促也。身恒周遍一切國土者，內外見亡、大小情盡，心如虛空智體自遍，對現色身非往來也。智恒明達一切諸法者，歎如來差別智滿，了一切行、盡一切疑，無能測身。一切菩薩等所求智者，歎如來最後身之德用，義無不盡、行無不周、身無不遍、事無不知、智無不圓、任無功用、心無卷舒、十方普應，無心意識任德所求。以無依住聲一音遍告，隨根別悟，任智不同故。已下如文自明。此〈離世間品〉是佛果之後普賢恒行，普印十方無休息也。如善財見慈氏如來，慈氏如來却令見文殊師利。又聞普賢名，善財起無量十大願雲，方見自身入普賢身，此品同彼。

Tenth: From "Their mind is neither high nor low" down in five-character verses straight to the end of the fascicle, there are two hundred and seven and a half lines of verse, using various similes to praise the great compassion and beneficial activities of the bodhisattvas as well as the Dharma gates they practice. As the sūtra itself contains them, each and every one is distinct. Anyone who has aroused bodhicitta should revere them atop their head, chant, and maintain them, in order to adorn the actions of body, speech, and mind, to accomplish the gate of the dharmakāya's great wisdom and compassionate practices and vows, and to realize the great function of Samantabhadra in the Buddha fruit. As when praising their virtues [it says] that their wondrous awakening is entirely perfected, this is because the wisdom of unconditioned principle inherently knows everywhere by its nature. That the two practices are forever severed means that the two views of annihilation and permanence, existence and non-existence, are cut off. That they comprehend markless dharmas means that the sphere of wisdom is like an illusion, and the mind and sphere have no master. That they dwell in the Buddha's dwelling means that the Buddha has nowhere to dwell. That they attain the Buddha's equality means that great wisdom is omnipresent, knowing capacities and granting benefits without distinction between self and other. That they reach the unobstructed state means that holy beings and ordinary mortals share the same essence, and universality and particularity are unhindered. That the Dharma cannot be overturned means that essence and function are unimpeded, and there is no nature that can be overturned. That their practices are unhindered means that the function of wisdom is omnipresent, because nothing can obstruct it. That they establish the inconceivable means that delusion is eradicated and wisdom is left to function naturally. That they universally perceive the three times means that the seal of wisdom knows past and present without prolongation or contraction. That their body constantly pervades all lands means that views of inside and outside are gone, sentiments of large and small are exhausted, the mind is like empty space, the essence of wisdom naturally pervades, and their physical body manifests directly without coming or going. That their wisdom is ever clear and comprehends all dharmas praises the perfection of the Tathāgata's discriminating wisdom, completely knowing all practices, putting an end to all doubts, with a body that no one can fathom. That they are sought by all bodhisattvas and others for their wisdom praises the virtuous function of the Tathāgata's final body: no meaning is unexhausted, no practice is unfulfilled, no body is unpervading, no phenomenon is unknown, no wisdom is unconsummated, letting natural effortlessness take course, the mind having neither contraction nor expansion, universally responding throughout the ten directions, and being sought according to virtue without mind, intellect, or consciousness. With a voice of non-abiding, they universally proclaim with a single sound, so that beings awaken differently according to their capacities, naturally varying according to wisdom. Below, it becomes clear following the text. This "Chapter on Leaving the World" is Samantabhadra's constant practice after the Buddha fruit, universally sealing the ten directions without rest. Just as when Sudhana saw Maitreya Tathāgata, Maitreya Tathāgata sent him back to see Mañjuśrī; and upon hearing the name of Samantabhadra, Sudhana gave rise to clouds of immeasurable ten great vows and only then saw his own body enter the body of Samantabhadra—this chapter is the same as that.