新華嚴經論 33.61

33.61

四正申其頌，云「若有諸菩薩不厭生死苦則具普賢道一切無能壞」者，明以生死苦為菩提即無所壞，若離生死苦修菩薩行發菩提心即有所壞。何以故？即有生死涅槃染淨二障所壞，即有是非二見斷常所壞。又云「若入方便海安住佛菩提能隨導師學當成一切智」者，明以大願大悲萬行海為方便，方可安住佛菩提。若於一切法一切行，一法不明、一行不行，即菩提心不得圓滿。以菩提心無障礙無體性，一法一行上有取有捨即有障礙。但以法界普光明智印印之，無法不徹。以此但求菩薩行滿即菩提心圓滿，以菩薩行與菩提心無一不俱無合散故，二俱不可得故。如是而行菩薩行故，生死涅槃二俱不可得故，住於生死安住涅槃。如是修行一切菩薩行，長大慈大悲大願，滿普賢道故。自餘如文自明。又第一從信趣入十住以定會理契真門中，從「爾時文殊師利菩薩說此頌」已下至「德雲比丘當為汝說」有十二行半經，分為五段。

Fourth is the direct presentation of the verses: as for stating, 'If there are bodhisattvas / who do not loathe the suffering of saṃsāra, / they will possess the path of Samantabhadra, / which nothing can destroy', this explains that taking the suffering of saṃsāra as bodhi means there is nothing that can destroy it; if one departs from the suffering of saṃsāra to cultivate bodhisattva practice and generate the bodhicitta, then it can be destroyed. Why is this? It would then be destroyed by the two obstacles of saṃsāra and nirvāṇa, of defilement and purity; it would be destroyed by the two views of right and wrong, of annihilation and permanence. It also states, 'If one enters the ocean of skillful means / and abides peacefully in the Buddha's bodhi, / being able to train following the Guide, / one will accomplish all-knowledge.' This explains that taking the ocean of myriad practices of great vows and great compassion as skillful means allows one to abide peacefully in the Buddha's bodhi. If toward all dharmas and all practices there is a single dharma that is not understood, or a single practice that is not enacted, then the bodhicitta cannot attain fulfillment. Because the bodhicitta is unobstructed and devoid of intrinsic nature, if on a single dharma or a single practice there is grasping or abandoning, then there is obstruction. One need only seal it with the universal-light wisdom seal of the dharmadhātu, and no dharma will not be penetrated. Thus, merely seeking the fulfillment of bodhisattva practice brings about the fulfillment of the bodhicitta, because bodhisattva practice and bodhicitta never fail to be together and are without combination or separation, both being ungraspable. Because one engages in bodhisattva practice in this manner, both saṃsāra and nirvāṇa are ungraspable; abiding in saṃsāra, one peacefully abides in nirvāṇa. In cultivating all bodhisattva practices in this way, one nurtures great loving-kindness, great compassion, and great vows, fulfilling the path of Samantabhadra. The rest is self-evident from the text. Furthermore, within the first gate—entering the ten abodes from faith, converging with principle through samādhi to tally with truth—from 'At that time, Mañjuśrī Bodhisattva, having spoken this verse' downward to 'the monk Meghaśrī will explain for you', there are twelve and a half lines of scripture, divided into five passages.