新華嚴經論 35.33

35.33

答曰：此有二義。一表智淨如仙，為明此位無功智現，無染如仙；二為無功智現，以大悲行能同異道，同事接生。其居處林樹莊嚴，明蔭覆利物。池沼蓮花莊嚴，明慈悲處世而無染行。仙人於旃檀樹下敷草而坐，表智樹覆蔭，熏戒定慧解脫知見香，遍周法界。敷草而坐，明無功之智能善治貪亂，明少欲之相。鹿皮草衣，示行少欲知足。髻鬟垂鬢者，無功之智圓滿。如是徒眾前後圍遶者，明主伴萬行圓滿。善財見已往詣其所五體投地者，明敬法重人之禮。又表以五塵之境皆歸智地。歎言真善知識，善知識者，無功之智本自真故。無勝幢解脫者，明此位無功用智性自遍周，利益一切眾生，摧破煩惱無有斷絕，下位不如故，云無勝幢。仙人以手摩善財頂者，示以安慰。接善財手者，表引接也。善財自見其身往詣十方十佛剎微塵數世界中，及到十佛剎微塵數佛所者，明會智境遍周也。凡至十住中第八住、十地中第八地，皆須諸佛聖者灌頂勸發加持。及第十灌頂住及第十法雲地，總須諸佛灌頂加持故。若不加持，或時滯寂、或不了佛境界故，無能自進，為創初不達佛無功用智之境界故。已下見佛境界，如經具明。阿庾多者，此方一兆之數。那由他者，此方一溝。仙人放善財手，善財即見身還本處，明以智力加持入法，既得法已自力常然，雖復聖者捨其加持，一見見無有異故。如舟濟度於岸，不可負舟而行。此是童真住，明創初童蒙入真無功智之界，以願波羅蜜為主，餘九為伴。明此位無功智現，恐當滯寂，以大願門興其智用故。又令念本願廣度眾生，有此節級以法防之，令不滯寂故。以智門中，諸位通治；約位門中，此位會七住中悲行、第八住中無功之智，以大願波羅蜜興作，令使智悲任用自在。

Answer: This has two meanings. First, it represents wisdom pure like a rishi; this clarifies that at this stage effortless wisdom appears, unpolluted like a rishi. Second, because effortless wisdom has appeared, through great compassion he can conform to other paths, sharing the same activities to receive and guide beings. His dwelling place, adorned with forest trees, clarifies protective shade benefiting living things. The pools adorned with lotuses clarify living in the world through compassion while remaining untainted in practice. The rishi sitting on grass beneath a sandalwood tree signifies the protective shade of the wisdom tree, spreading the fragrance of the precepts, samādhi, wisdom, liberation, and the knowledge and vision of liberation throughout the dharmadhātu. Sitting on grass clarifies that effortless wisdom can skillfully subdue greed and turmoil, illustrating the mark of having few desires. Wearing deerskin and grass garments indicates the practice of having few desires and being content. Having coiled topknots hanging beside his temples signifies the perfection of effortless wisdom. Being surrounded front and back by such disciples signifies that the host and companions in their myriad practices are complete. Sudhana, upon seeing him, approaches him and prostrates five limbs to the ground, illustrating the etiquette of revering the Dharma and respecting the person; it also represents that the realms of the five dusts all return to the ground of wisdom. Praising him as a true kalyāṇamitra is because effortless wisdom is fundamentally true. The unsurpassed banner liberation clarifies that at this stage the nature of effortless wisdom naturally extends everywhere, benefiting all sentient beings and shattering afflictions without interruption; because lower stages cannot match it, it is called the 'unsurpassed banner.' The rishi rubbing Sudhana's crown with his hand signifies comforting him. Taking Sudhana's hand represents guiding and receiving him. Sudhana seeing his own body go to worlds as numerous as the dust motes of ten Buddha-kṣetras in the ten directions, and arriving at the abodes of Buddhas as numerous as the dust motes of ten Buddha-kṣetras, clarifies that the wisdom realm is unified and all-pervading. Whenever reaching the eighth abode of the ten abodes or the eighth ground of the ten grounds, one always requires empowerment through the consecration and exhortation of the Buddhas and noble ones. And both at the tenth, the consecration abode, and the tenth, the Cloud of Dharma ground, the consecration and empowerment of the Buddhas are universally required. If not empowered, one might stagnate in quiescence or fail to comprehend the realm of the Buddhas, unable to advance on one's own, because one has newly begun and has not yet mastered the realm of the Buddhas' effortless wisdom. The realm of seeing the Buddhas below is fully explained in the sūtra. An ayuta is the number of one trillion in this land. A nayuta is one ten-quadrillion in this land. When the rishi released Sudhana's hand, Sudhana immediately saw his body back in its original place, clarifying that by the power of wisdom he was empowered to enter the Dharma; having already attained the Dharma, his own power remained constant, so that even though the noble one relinquished his empowerment, what had been seen once was seen without difference. This is like a boat crossing over to the shore: one cannot carry the boat on one's back as one walks. This is the abode of the innocent youth, clarifying the initial child-like beginner entering the realm of true effortless wisdom, with the vow pāramitā as primary and the remaining nine as companions. This clarifies that when effortless wisdom appears at this stage, for fear that one might stagnate in quiescence, one initiates its wisdom-functions through the gate of great vows; furthermore, it causes one to keep in mind the original vows to broadly deliver sentient beings, having these grades and stages guarded by the Dharma so that one does not stagnate in quiescence. Because in terms of the wisdom gate it applies across all stages, while in terms of the gate of stages, this stage unites the compassionate practice of the seventh abode with the effortless wisdom of the eighth abode, using the great vow pāramitā to initiate activities and make the functions of wisdom and compassion unconstrained and sovereign.