新華嚴經論 34.18

34.18

九德雲先舉善財所求十種菩薩之行者，從「所謂求菩薩行」已下，總有十種菩薩行，是總舉十住十、十行十、十迴向十、十地十、十一地十。如是五位中各十十，總在此十種菩薩行中。且如初第一所謂求菩薩行者向十住中，配初發心住，以檀波羅蜜門為主，餘九為伴。以方便三昧為檀行體，能捨一切法故。二求菩薩境界者，配治地住，以戒波羅蜜為體，餘九為伴。以法身根本智為戒體，大悲及差別智為用。如海雲比丘所觀察大海，見佛出興，達十二緣生成根本智，便以差別智說《普眼經》。及十王是悲智之行，如下至位方明。此同十地中第二地治欲界惑。三求菩薩出離道者，配修行住。此同十地中第三地，修上二界禪超彼禪定位故，治上二界惑。如此修行住中第三善知識，於海岸國善住比丘，在於虛空中來往經行，明得不住三界及禪定，得智自在故。十王恭敬者，明智悲並濟不偏修故，至位方明。此以忍波羅蜜為體，餘九為伴，此明三界惑盡是出離道故。四求菩薩清淨道者，如十住中第四生貴住及十地中第四地，三界心盡，出世智現前，方學世間文字句義智，五住五地方滿。六住中如海幢比丘得離出入息，寂滅神通，化身周遍十方。如是十種所求所修菩薩道，一中十十之行，五位齊彰。一一如上配之，於中意況文義炳然，不悟讀之虛談且過，一一須得其意。如十住法與後位及十地作樣，已後諸位倣此規模慣習已終，方依初法。

Ninth, regarding Meghaśrī first citing the ten kinds of bodhisattva practices sought by Sudhana: From "namely, seeking bodhisattva practice" onward, there are ten kinds of bodhisattva practices in total. This collectively cites the ten of the ten abodes, the ten of the ten practices, the ten of the ten dedications of merit, the ten of the ten grounds, and the ten of the eleventh ground. The tens within each of these five stages are completely contained within these ten kinds of bodhisattva practices. For instance, the very first, "seeking bodhisattva practice," is matched with the Abode of the Initial Aspiration among the ten abodes, taking the portal of dāna-pāramitā as primary and the remaining nine as companions. It takes expedient samādhi as the essence of the practice of giving, because it is able to renounce all dharmas. The second, "seeking the bodhisattva realm," is matched with the Abode of Preparing the Ground, taking śīla-pāramitā as its essence and the remaining nine as companions. It takes the dharmakāya's fundamental wisdom as the essence of the precepts, and great compassion and discriminating wisdom as its function. As the monk Sāgaramegha contemplated the great ocean, saw the appearance of the Buddha, and penetrated the twelve links of pratītyasamutpāda to form fundamental wisdom, he then expounded the Samantamukha Sūtra through discriminating wisdom; and the ten kings represent practices of compassion and wisdom, as will be clarified below when reaching that stage. This corresponds to curing the afflictions of the desire realm in the second of the ten grounds. The third, "seeking the bodhisattva's path of emancipation," is matched with the Abode of Cultivation. This corresponds to the third of the ten grounds, cultivating the dhyāna of the two higher realms and transcending the stages of concentration of those dhyānas, thereby curing the afflictions of the two higher realms. Thus, the third kalyāṇamitra in this Abode of Cultivation, the monk Supratiṣṭhita in the land of Sāgarakaccha, paces back and forth in empty space, illustrating that he attains non-abiding in the three realms and dhyāna concentrations, attaining mastery of wisdom. That the ten kings revere him signifies that wisdom and compassion assist each other and are not cultivated onesidedly, which will be clarified when reaching that stage. This takes kṣānti-pāramitā as its essence and the remaining nine as companions; this clarifies that the exhaustion of the afflictions of the three realms is the path of emancipation. The fourth, "seeking the bodhisattva's path of purity": like the fourth Abode of Noble Birth among the ten abodes and the fourth ground among the ten grounds, when thoughts of the three realms are exhausted and supramundane wisdom appears, one then learns the wisdom of worldly letters, words, and meanings, which is completed at the fifth abode and fifth ground. In the sixth abode, like the monk Sāgaradhvaja, one attains freedom from inhalation and exhalation, tranquil spiritual powers, and nirmāṇakāyas pervading the ten directions. In this way, among the ten kinds of sought and cultivated bodhisattva paths, the practices of tens within each one manifest together across the five stages. Each is matched as above; within them, the intention and the textual meaning are brilliantly clear. If one reads without awakening, it passes by as empty chatter; one must grasp the meaning in each and every case. Just as the Dharma of the ten abodes serves as a model for the subsequent stages and the ten grounds, so all subsequent stages copy this pattern; having practiced it fully, one then relies upon the initial Dharma.