新華嚴經論 35.38

35.38

答曰：明此十住中，一住即十住。明前德雲比丘、海雲比丘、善住比丘、海幢比丘總是成佛出世間解脫位，彌伽、解脫長者、休捨優婆夷、毘目仙人、勝熱婆羅門、王女慈行，總果中圓會菩薩道。以一位互體通收，總在其內具足。凡見比丘是表求佛果以莊嚴菩薩行，凡見俗士即明求菩薩行不離佛果。或男或女、長者外道、神天，表法一一隨位行門配之方明。此已上十箇善知識，初德雲比丘明以禪定觀照，顯發自心佛智慧，普見諸佛境界光明門。第二海雲比丘，是觀生死海十二有支，本來清淨佛國海門。第三善住比丘，法身智自在無礙出俗門。第四彌伽長者，明處俗修行世間文字門。第五解脫長者，明處俗身舍無盡佛剎莊嚴自體萬境自性禪定門。第六海幢比丘，真俗二達出纏寂用無礙神通門。第七休捨優婆夷，處世成長大慈門。第八毘目瞿沙，無功智現同邪門。第九勝熱婆羅門，攝諸邪見苦行門。第十王女慈行，明智悲圓滿總攝諸位智悲因果同時具足門。如是十門總攝六位因果，三十七道品互體圓融、一多具足，如帝網法門。此十住法門，明自住佛所住。已下十行經，明自利利他之行。已下推德昇進，入於十行位也。此童女慈行，是智波羅蜜中大悲圓滿門，明總攝諸位同該，位位如是，故云三十六恒河沙佛所求此法門。三十為十住、十行、十迴向是也。六云通佛果、妙覺及五位。通收表智波羅蜜圓該三賢六位，總含一際。約法門依報，表之如前，以六相明之。

Answer: This explains that within these ten abodes, any single abode is all ten abodes. The previous Bhikṣu Meghaśrī, Bhikṣu Sāgaramegha, Bhikṣu Supratiṣṭhita, and Bhikṣu Sāgaradhvaja are all the supramundane liberation stages of attaining buddhahood; Megha, the householder Muktaka, the upāsikā Āśā, the ṛṣi Bhīṣmottaranirghoṣa, the brāhmaṇa Jayoṣmāyatana, and the king's daughter Maitrāyaṇī, as a whole, completely integrate the bodhisattva path within the fruition. Because each single stage mutually embodies and comprehensively encompasses [all the others], they are completely present within it. Whenever one sees a bhikṣu, this represents seeking the Buddha fruition to adorn the bodhisattva practices; whenever one sees a layperson, this clarifies seeking the bodhisattva practices without departing from the Buddha fruition. Whether male or female, householder or heterodox practitioner, deity or god, their symbolic teachings can only be understood when individually matched to the practice gates of their respective stages. Regarding the above ten kalyāṇamitras: First, Bhikṣu Meghaśrī clarifies the gate of manifesting the Buddha wisdom of one's own mind through dhyāna-contemplation and universally beholding the radiant realm of all Buddhas. Second, Bhikṣu Sāgaramegha is the gate of the ocean of Buddha lands, which contemplates the twelve links of existence within the ocean of birth and death as fundamentally pure. Third, Bhikṣu Supratiṣṭhita is the gate of leaving the mundane world with the dharmakāya's unobstructed mastery of wisdom. Fourth, the householder Megha clarifies the gate of dwelling in the mundane world while practicing worldly letters. Fifth, the householder Muktaka clarifies the gate of dhyāna on the intrinsic nature of the ten thousand objects, in which the lay body houses inexhaustible Buddha lands to adorn its own essence. Sixth, Bhikṣu Sāgaradhvaja is the gate of unobstructed supernormal powers of quiescent function freed from bondage, fully penetrating both the ultimate and the conventional. Seventh, the upāsikā Āśā is the gate of dwelling in the world to develop great compassion. Eighth, Bhīṣmottaranirghoṣa is the gate where effortless wisdom appears identically with heterodox paths. Ninth, the brāhmaṇa Jayoṣmāyatana is the gate of asceticism that embraces all heterodox views. Tenth, the king's daughter Maitrāyaṇī clarifies the gate in which wisdom and compassion are fulfilled, entirely subsuming the wisdom and compassion, cause and effect of all stages, completely present at the same time. These ten gates entirely subsume the causes and effects of the six stages, and the thirty-seven factors of awakening are mutually embodied and completely integrated, one and many fully present, like the Dharma gate of Indra's net. These teachings of the ten abodes clarify that one personally abides where the Buddhas abide. The following sūtra text on the ten practices clarifies the practices of benefiting oneself and benefiting others. Below, by acknowledging virtues and progressing onward, one enters the stages of the ten practices. This maiden Maitrāyaṇī is the gate of fulfilling great compassion within the wisdom pāramitā; it clarifies that she completely subsumes and universally covers all stages, and each stage is like this—therefore it is said that she sought this Dharma gate before thirty-six times the sands of the Ganges of Buddhas. Thirty refers to the ten abodes, ten practices, and ten dedications of merit. Six refers to pervading the Buddha fruition, wondrous enlightenment, and the five stages. Comprehensively subsumed, this represents the wisdom pāramitā completely covering the three worthies and the six stages, entirely contained in a single limit. As for the circumstantial fruition of the Dharma gate, it is represented as before, explained by means of the six characteristics.