新華嚴經論 35.4

35.4

第一正入當位門中，從「爾時善財童子一心正念」已下至「我唯知此一般若波羅蜜三昧光明」此一段經，約分為五門：一正念前法令其增長、二漸次南行至閻浮提畔摩利聚落、三周遍求覓海幢比丘是進求觀照、四乃見在經行地側結跏趺坐入于三昧離出入息無別思覺、五明入三昧中身分出眾十方教化。何故在經行地側結跏趺坐入于三昧？表寂用自在，以經行地是用，三昧是寂，表依用有寂。地側者，表不住寂用之中而任運自在故。離出入息，明稱理而寂、稱理而用，性自遍周，非同二乘作寂滅證也。此同十地中第六地也，以十地行依此十住行樣，修行至彼，同此本故，是故第六地菩薩得寂滅定，神通現前。此是隨空慧寂用門，十地大悲寂用。從第五身出眾海十方教化中，約有二十三種法門。

In the first section, on directly entering the present stage, the passage of the sūtra from 'At that time, the youth Sudhana, with single-minded correct mindfulness...' down to 'I only know this radiance of the samādhi of the prajñāpāramitā...' is roughly divided into five topics: first, correct mindfulness of the preceding teachings to make them increase; second, gradually traveling south to the village of Māli at the edge of Jambudvīpa; third, searching everywhere for the bhikṣu Sāgaradhvaja, which is advancing to seek contemplative illumination; fourth, seeing him by the side of the walking-path seated cross-legged, entering samādhi free from inhalation and exhalation and without other thoughts; fifth, explaining that within the samādhi, his bodily parts emanate assemblies to teach and transform throughout the ten directions. Why does he sit cross-legged and enter samādhi by the side of the walking-path? It symbolizes the freedom of stillness and function: walking is function, and samādhi is stillness; this symbolizes that stillness relies on function. 'By the side' symbolizes not dwelling within either stillness or function, but functioning spontaneously with unhindered freedom. Being free from inhalation and exhalation clarifies being still in accord with principle and functioning in accord with principle, its nature inherently all-pervasive, unlike the two vehicles who make a realization of quiescent cessation. This corresponds to the sixth ground among the ten grounds, because the practices of the ten grounds take the models of these ten abodes; practicing through to that level conforms to this root. Therefore, the bodhisattvas of the sixth ground attain the samādhi of quiescent cessation, and supernormal powers appear before them. This is the approach of stillness and function through wisdom conforming to emptiness, while the ten grounds are the stillness and function of great compassion. From the fifth topic—his body emanating oceans of assemblies to teach and transform throughout the ten directions—there are roughly twenty-three Dharma approaches.