新華嚴經論 34.20

34.20

十一自此「善男子！我得自在決定信解力」已下至「善男子！我唯得此憶念一切諸佛境界智慧光明普見法門」有十九行半經，明普見十方一切諸佛，又諸國土境界無礙門，是此位中之果也。此明本來如是佛境清淨，比來妄作客塵。今從文殊師利所得決定信眼，以止觀二門七覺支分至此真境，契會無差別，普見一切眾生心境及以自心本來解脫佛國。此名初發心住，以自心會佛所住故。以檀波羅蜜為主，餘九為伴。自此已下但有所見佛及佛境界，總是位中之果也。自此已下，推功前位。治地住中已下一一善知識邊，皆有本位、昇進二門。第二治地住善知識名字法門，如下一初昇進門中，從「豈能了知諸大菩薩無邊智慧清淨行門」已下至「辭退而去」有三十八行半經，是推德勝進分。於此段中約分四段。一「豈能了知諸大菩薩無邊智慧」已下至「云何能知能說彼功德行」有二十九行半經，明仰推勝德令善財進修分。二南方有國名為海門，是示善知識處。三彼有比丘名為海雲，是示善知識名。四禮德雲足，是辭去而昇進前位。此明一一位中與十法門令入、授十法門令修，皆一位有正入本位之果、授前位之因。已下倣此例然。初二十九行半經，明未申善知識名，玄歎其德，自推無能。後九行半經明舉善知識名，重舉十法而令預聞一。一如經具明。

Eleventh, from "Good man, I have obtained the power of sovereign and decisive faith and understanding" down to "Good man, I have only obtained this gateway of the Dharma of universally seeing through the wisdom-radiance of the realm of recollecting all buddhas," there are nineteen and a half lines of the sūtra text, which clarify universally seeing all buddhas of the ten directions and the gateway of unhindered realms of various lands, which is the fruition in this stage. This shows that the Buddha's realm is fundamentally pure like this; previously one falsely took it as adventitious defilement. Now, from the decisive eye of faith obtained from Mañjuśrī, through the two gateways of śamatha and vipaśyanā and the limbs of the seven factors of awakening, one reaches this true realm and merges with it without distinction, universally seeing the minds and realms of all sentient beings, as well as the Buddha land that is fundamentally liberated within one's own mind. This is called the Abode of the Initial Aspiration, because one's own mind merges with the dwelling place of the Buddha. It takes the dāna-pāramitā as primary, and the remaining nine as companions. From here on, whatever buddhas and buddha-realms are seen are all fruitions within the stages. From here on, [each teacher] defers merit to the subsequent stage. Below the Abode of Cultivating the Ground, at the place of each and every kalyāṇamitra, there are two gateways: their own stage and ascending progression. As for the name and Dharma gateway of the kalyāṇamitra of the second Abode of Cultivating the Ground, it is as follows: In the first gateway of ascending progression, from "How could I know the gateways of pure practice and boundless wisdom of all great bodhisattvas?" down to "he took his leave and departed," there are thirty-eight and a half lines of the sūtra text, which constitute the section on deferring virtue and superior progression. Within this section, it is roughly divided into four parts: First, from "How could I know the boundless wisdom of all great bodhisattvas?" down to "How could I know or speak of their virtues and practices?", there are twenty-nine and a half lines of the sūtra text, which clarify the section of reverently deferring to superior virtue to cause Sudhana to advance in practice. Second, "In the south there is a country named Sāgaramukha (Haimen)," which indicates the place of the kalyāṇamitra. Third, "There is a bhikṣu there named Sāgaramegha (Haiyun)," which indicates the name of the kalyāṇamitra. Fourth, "bowed at Meghaśrī's feet," which is taking leave to ascend and advance to the subsequent stage. This clarifies that in each and every stage, ten Dharma gateways are given to allow entry, and ten Dharma gateways are transmitted to cause cultivation; every stage has both the fruition of directly entering its own stage and the cause of transmitting the subsequent stage. The rest below follow this pattern. The first twenty-nine and a half lines of the sūtra text clarify that before stating the name of the kalyāṇamitra, he profoundly praises his virtues and defers to his own lack of ability. The latter nine and a half lines of the sūtra text clarify stating the name of the kalyāṇamitra and reiterating ten dharmas so that [Sudhana] may hear them beforehand, one by one, fully explained as in the sūtra.