新華嚴經論 36.21

36.21

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此至一切處菩薩行」，總分五門：一念善知識思惟昇進；二漸次遊行推求善友；三見在山上平地經行，山頂是智、平地是法身，表不離法身大智同於邪見；四往詣致敬正申所求；五遍行善友與善財所行之法。隨文釋義者，言外道名遍行者，菩薩化邪不化正名為外道。凡所修進未至究竟一乘法界理智妙行，一多同異自在、身土交徹十方世界如因陀羅網門，皆是外見。如是通凡及聖，盡以同行方便引之，名為遍行外道。行即如此孔丘、莊老之流，亦是其類。如潛名隱相隨類而行，眾生但受其益，總不知誰是誰非。如是之行，常遍十方、無時不現，如影隨形、如響應聲，非往來之質，以智通萬有，常對現色身。如下文云「我已成就普觀世間三昧門，已成就無依無作神通力，已成就普門般若波羅蜜。我普於世間，種種方所、種種形貌、種種解行饒益眾生，乃至普遍一切諸趣。雖在世間常行利益，時諸人眾不知從何而至，不知不覺是何人流，有眾生處一切行遍故。」此是真實行善知識，以智波羅蜜為主，餘九為伴。此位治於生死中行不自在障令得自在，餘廣意如文。前十住是入佛所住法門之樣，此十行是普賢行之樣式，十地倣此而成十迴向是。以此十住十行中，和融慈悲願力起智興悲，令使不偏修出世涅槃及染淨二障，使得常居十方一切生死海中，依自體法界佛果普賢大行恒常充滿，如因陀羅網境界無礙門故，以是安立乎。十迴向門和會智悲、世及出世咸使融通，依本自在故。使偏修定業求出世者，和融無量想念，起大智用無定利故，安立十迴向。使權學菩薩，不一向妄求他方別有佛淨土故。安立十迴向，使得常居寂定身恒遍滿一切生死，攝化眾生故。起十迴向，使想念十方一切眾生數受想思惟憶念流注飄動便成智用，起十迴向。使微小如芥子許福田，令遍滿十方充滿法界，起十迴向。令使世間諸見及微小神通，成普賢大用，起十迴向。令使八住八地智增菩薩，憶念本願廣利眾生，方便起大神通力遍興大利，不住淨智中。起十迴向。令使初發心菩薩，起如來大願具佛功德，起十迴向。廣如〈十迴向品〉說。若無此十迴向門，一切發心者總住二乘地，無有菩薩得成佛道具普賢行也。初地菩薩依此三法，以殊勝願力發心，一依前三法加行昇進，至其功畢道滿，如初發心，以明智不遷、時日歲月不遷。還如慈氏返指文殊，明果不移因也。便見自身入普賢身中，明普賢行亦不離因內故。慈氏云：「我當來下閻浮提，汝與文殊還來見我。」明來世與今時不移。此乃約智實論，不同情識妄想虛變生多劫見。一乘之行，見道在初發心位初也，加行在初發心見諦之後。以此果行相資，方成萬用自在。三乘道，前三賢菩薩有漏發心，地上方成見道，十一地妙覺如來。又云三千大千世界為佛報境，未通法界無限之境。互參無礙門已下，推德昇進十迴向位。

First, within the section on directly entering the Dharma-gate of the present stage, from "At that time the youth Sudhana..." down to "I only know this bodhisattva practice of reaching everywhere," there are five divisions in total: 1. mindfulness of the kalyāṇamitra and contemplating advancement; 2. gradual travel to seek out the good friend; 3. seeing [him] walking back and forth on a mountain plateau—the mountaintop represents wisdom, and the flat ground represents the dharmakāya, illustrating that without departing from the great wisdom of the dharmakāya, he accords with heterodox views; 4. going to him, paying homage, and properly presenting what he seeks; 5. the practice that the good friend Sarvagāmin practices together with Sudhana. Explaining the meaning according to the text: As for the non-Buddhist being named Sarvagāmin (All-Pervading), when a bodhisattva transforms the deviant rather than the orthodox, he is called a non-Buddhist. Whenever those who cultivate and advance have not yet reached the ultimate wondrous practice of the principle and wisdom of the One Vehicle dharmadhātu—the gate wherein the one and the many, identity and difference are sovereign, and bodies and lands interpenetrate throughout the worlds of the ten directions like Indra's net—all of these are heterodox views. Pervading the ordinary and the holy in this manner, he guides them completely through the expedient of common practice; hence he is called the non-Buddhist Sarvagāmin. His conduct is such that the likes of Kongqiu [Confucius], Zhuangzi, and Laozi are also of his kind. In the manner of submerging names and concealing appearances, he acts in accordance with their kinds; sentient beings merely receive the benefit, entirely without knowing who is right and who is wrong. Such practice constantly pervades the ten directions and is manifest at all times, like a shadow following a form or an echo responding to a sound; it does not possess a physical substance that comes and goes, but through wisdom it penetrates the myriad existences and constantly manifests physical bodies in response. As it says below: "I have already accomplished the samādhi-gate of universally observing the world; I have already accomplished the supernatural power of non-reliance and non-action; I have already accomplished the universal-gate prajñāpāramitā. Universally within the world, in various places, with various forms, and with various understandings and practices, I benefit sentient beings, even pervading all destinies. Although constantly performing benefits while in the world, at that time the crowds of people do not know where I come from, nor do they perceive or realize what sort of person I am, for wherever sentient beings exist, all [my] practices pervade." This is a kalyāṇamitra of true practice, with the wisdom pāramitā as primary and the remaining nine as companions. This stage remedies the obstacle of lack of ease in practicing within saṃsāra, causing one to attain ease; the rest of the broader meaning is as in the text. The preceding ten abodes are the model of the Dharma-gate for entering the Buddha's dwelling; these ten practices are the model of Samantabhadra's conduct; and the ten grounds, patterned upon them, become the ten dedications of merit. It is because, within these ten abodes and ten practices, one harmonizes compassion and the power of vows, giving rise to wisdom and producing compassion, causing one not to cultivate biasedly the supramundane nirvāṇa and [avoiding] the two obstacles of defilement and purity; causing one to constantly reside within the ocean of all saṃsāra in the ten directions; and, relying on the Buddha-fruit of one's own-essence dharmadhātu, to constantly fill it with Samantabhadra's great conduct, like the unhindered gate of the realm of Indra's net—it is for this reason that they are established! The gate of the ten dedications of merit harmonizes wisdom and compassion, the mundane and the supramundane, causing all to blend and penetrate, because it relies on original sovereignty. To cause those who biasedly cultivate fixed karma seeking the supramundane to harmonize their immeasurable thoughts and give rise to the great function of wisdom, which has no fixed benefit, the ten dedications of merit are established. To cause provisionally learning bodhisattvas not to deludedly seek another Buddha's pure land in other directions exclusively, the ten dedications of merit are established. To cause them to dwell constantly in serene concentration, with their bodies constantly pervading all of saṃsāra to gather and transform sentient beings, the ten dedications of merit are generated. To cause the sensations, perceptions, thoughts, and memories directed toward all the count of sentient beings in the ten directions—surging and drifting—to immediately turn into the function of wisdom, the ten dedications of merit are generated. To cause a field of merit as minute as a mustard seed to pervade the ten directions and fill the dharmadhātu, the ten dedications of merit are generated. To cause the mundane views and minute supernatural powers to become Samantabhadra's great function, the ten dedications of merit are generated. To cause the bodhisattvas of augmented wisdom in the eighth abode and eighth ground to remember their fundamental vows to broadly benefit sentient beings, and through expedients generate great supernatural powers to broadly perform great benefits everywhere without dwelling in pure wisdom, the ten dedications of merit are generated. To cause bodhisattvas who have just generated the mind [for awakening] to give rise to the Tathāgata's great vows and become endowed with the Buddha's merits, the ten dedications of merit are generated. This is explained extensively as in the "Chapter on the Ten Dedications of Merit." If these gates of the ten dedications of merit did not exist, all who generate the mind would entirely abide in the grounds of the two vehicles, and no bodhisattva would succeed in achieving the Buddha path or be endowed with Samantabhadra's conduct. A bodhisattva of the first ground, relying on these three dharmas, generates the mind through the power of superior vows; once he applies himself to advance relying on the previous three dharmas until his task is finished and the path is perfected, it is just like the initial generation of the mind, illustrating that wisdom does not shift, nor do the days, months, and years shift. It is also just as Maitreya pointed back to Mañjuśrī, illustrating that the fruit does not move away from the cause. Then he sees his own body entering the body of Samantabhadra, illustrating that Samantabhadra's conduct also does not depart from within the cause. Maitreya said: "When I descend to Jambudvīpa in the future, you and Mañjuśrī will come again to see me," illustrating that the future life and the present time do not shift. This is discussed strictly in terms of genuine wisdom, and is not like the emotional consciousness and delusive thoughts that falsely transform and give rise to the view of many kalpas. In the practice of the One Vehicle, the vision of the path occurs at the very beginning of the stage of the initial generation of the mind, and the applied preparation occurs after the seeing of the truths upon initially generating the mind. Only by these fruitional practices mutually supporting each other does the sovereignty of the myriad functions come to be. In the path of the three vehicles, the bodhisattvas of the three virtuous stages generate the mind with outflows, and only on the grounds do they accomplish the vision of the path, with the eleventh ground being the Tathāgata of Wondrous Enlightenment. It also says that the trichiliocosm is the retribution realm of the Buddha, not yet penetrating the boundless realm of the dharmadhātu. From the gate of mutual reference and unhinderedness downward, one commends virtue and advances to the stage of the ten dedications of merit.