新華嚴經論 35.28

35.28

第二明昇進。前位第七不退住中，「如諸菩薩入智慧海」已下至「辭退而行」有十六行經，約分為五門：一推德於先、二示善知識居處、三舉善知識所居園林、四舉善知識名號、五明善財正念海幢比丘教戀慕辭退而去。南行義，如前已釋。住處名海潮者，明善知識住生死海，廣度眾生，如應引化而無失時，猶如大海潮不失時故，以所居以表其行。園林名普莊嚴者，以一切生死海為園，以萬行海為林。以行此大悲無盡無邊之行海，以嚴淨十方眾生海，令成佛海故，園林名普莊嚴。於園中有優婆夷名為休捨者，此云滿願，自滿本願遍化眾生故。優婆夷者，表慈悲行也。此是十地中第七遠行地大慈悲行之軌樣。從此倣之至彼地功熟故，以神表之，明神用自在。前位是出世無染大悲法門，即以比丘表之；此位入俗處染而不污、處真同俗之慈悲，即以優婆夷表之，漸成力用自在故，餘如文自具。

Second, explaining ascending and advancing. In the seventh Abode of Non-retrogression of the preceding stage, the sixteen lines of sūtra text from 'Like all bodhisattvas entering the ocean of wisdom...' down to 'took leave and departed' are roughly divided into five topics: first, attributing virtues to the one ahead; second, indicating the spiritual friend's residence; third, mentioning the grove and park where the spiritual friend resides; fourth, giving the name of the spiritual friend; fifth, explaining Sudhana mindfully recollecting the bhikṣu Sāgaradhvaja's teachings, longing with fond attachment, taking leave and departing. The meaning of traveling south has already been explained. The dwelling place is named Ocean Tide: this shows that the spiritual friend abides in the ocean of birth and death to broadly liberate sentient beings, guiding and transforming them as appropriate without missing the time, just as the ocean tide does not miss its time; thus the dwelling place symbolizes the practice. The park is named Universal Adornment: this takes all oceans of birth and death as the park, and the ocean of myriad practices as the grove. By practicing this ocean of practices of endless and boundless great compassion to adorn and purify the ocean of sentient beings in the ten directions and cause them to become the ocean of buddhas, the park is named Universal Adornment. In the park there is an upāsikā named Āśā (Xiushe), translated here as Fulfilling Vows (Man Yuan), because she fulfills her own original vows to transform sentient beings everywhere. 'Upāsikā' symbolizes compassionate practice. This is the model of the great compassionate practice of the seventh ground, the Far-Reaching Ground (Dūraṅgamā), among the ten grounds. Emulating it from here until one reaches that ground where cultivation ripens, it is symbolized by a spirit, signifying sovereign spiritual function. The previous stage was the supramundane, untainted approach of great compassion, symbolized by a bhikṣu; this stage is the compassion that enters the secular world, living in defilement without being tainted, dwelling in truth while conforming to the secular, symbolized by an upāsikā, gradually attaining sovereign power and function. The rest is detailed in the text itself.