新華嚴經論 34.7

34.7

五舉善知識道德所能者，此善知識堪說示菩薩行之加行，具普賢行五位門戶，是故文殊令善財問德雲比丘：云何學菩薩行？云何修菩薩道？乃至云何於普賢行疾得圓滿？德雲比丘當為汝說。此是入十住之初心，名初發心住。又「爾時善財童子聞是語已歡喜踊躍」已下至「我唯得此憶念一切諸佛境界智慧光明普見法門」有三十八行經，義有十一門：一得聞善知識名歡喜、二頂禮文殊足下遶無數匝辭退南行、三至處求覓德雲比丘、四求經七日、五見比丘在別山上徐步經行、六右遶三匝、七申請所求、八德雲歎善財二種難法皆能發行、九先舉善財所求十種菩薩之行、十自申己德授與善財、十一我唯得此憶念一切諸佛境界智慧光明普見法門。是都結自己當位法門授與善財竟，已下是更推勝進前位。

Fifth, pointing out the virtue and abilities of the kalyāṇamitra: This kalyāṇamitra is capable of explaining and showing the preparatory applications of bodhisattva practice, fully endowed with the portals of the five stages of Samantabhadra's practice. Therefore Mañjuśrī bade Sudhana ask the monk Meghaśrī: "How does one train in the bodhisattva practice? How does one cultivate the bodhisattva path? […] Up to: How does one swiftly bring the practices of Samantabhadra to completion? The monk Meghaśrī will explain this for you." This is the initial mind of entering the ten abodes, called the Abode of the Initial Aspiration. Furthermore, from "Thereupon, the youth Sudhana, having heard these words, rejoiced and leaped for joy" down to "I have only attained this Dharma-gate of the wisdom-light universally seeing the realm of recollection of all Buddhas," there are thirty-eight lines of sūtra text, which comprise eleven points in meaning: 1. Rejoicing upon hearing the name of the kalyāṇamitra; 2. Prostrating at Mañjuśrī's feet, circumambulating him countless times, taking leave, and traveling south; 3. Arriving at the place and searching for the monk Meghaśrī; 4. Searching for seven days; 5. Seeing the monk pacing slowly on another mountain; 6. Circumambulating him three times to the right; 7. Requesting what he sought; 8. Meghaśrī praising Sudhana for being able to undertake two kinds of difficult dharmas; 9. First citing the ten kinds of bodhisattva practices that Sudhana sought; 10. Declaring his own virtue and imparting it to Sudhana; 11. "I have only attained this Dharma-gate of the wisdom-light universally seeing the realm of recollection of all Buddhas." This concludes the full bestowal of the Dharma-gate belonging to his own stage upon Sudhana; what follows is further advancing and progressing to the stage ahead.