新華嚴經論 37.21

37.21

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此菩薩普門速疾行解脫門」，於此段中約立五門：一依教速往詣彼菩薩所；二頂禮合掌申請所求；三正趣菩薩說自所行法名普門速疾行解脫；四善財致問：於何佛所得此法門？所從來剎去此幾何？來已久如？五正說所緣因依得法所在久近之數。云「善男子！我從東方妙藏世界普勝生佛所而來此土，於彼佛所得此法門」者，此約實而論。智無方所遠近之體，約以表法中云東方妙藏世界普勝生佛所得此法門，明東方是眾善發生之位。妙藏世界者，是自妙理法身根本智藏，性周圓滿普遍十方，名為世界。普勝生佛所得此法門者，明從根本智生差別智響應眾生，意明不移根本智大用而無功故。從彼發來已經不可說佛剎微塵數劫者，以根本智超塵出劫，不屬數量所收。一一念中舉不可說不可說佛剎微塵數步者，明念念中超出過如是情量度量，一一步過不可說不可說世界微塵數佛剎，我皆遍入至其佛所，以妙供具而為供養。此諸供具，意明根本智性自遍周，差別智業用亦如根本智遍周，所作供養諸佛依根本智起，以根本無作智印起如幻業用，普印諸供養具無功而自成，以用歸本故。明此第八迴向已前以根本智行差別智，具大慈悲及世所有一切功巧五明技術之法饒益眾生。此位差別智終約用從本，總無功用任法自成，教化眾生亦復如是。自餘如經具明。此是真如相迴向，以願波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，以治有功用行入於世間，無功用智任運大悲。此位明有學諸法已終，會令悲智一性無二遍周故，在觀音會中一處而見。

In the first section, on directly entering the Dharma door of the current stage, from "At that time, the youth Sudhana" down to "I only know this Bodhisattva Liberation Gate of the Universal and Swift Practice," five divisions are established: first, relying on instructions to go quickly to that bodhisattva's place; second, prostrating with palms joined and applying to receive what is sought; third, Bodhisattva Ananyagāmin explaining his own practiced dharma named the Universal and Swift Practice Liberation; fourth, Sudhana posing the questions: Under which Buddha was this Dharma door attained? How far from here is the land from which he came? How long has it been since he came? fifth, directly stating the numbers regarding the conditions, basis, location, and distance in time of attaining the Dharma. As for stating, "Good man! I have come to this land from the world Wondrous Treasury in the east, from the Buddha Universal Victorious Birth, under which Buddha I attained this Dharma door": this is discussed in terms of reality. Wisdom has an essence devoid of direction, distance, or proximity. In terms of symbolic expression, saying that he attained this Dharma door from the Buddha Universal Victorious Birth in the world Wondrous Treasury in the east clarifies that the east is the position where all goods arise. The "world Wondrous Treasury" refers to the fundamental treasury of wisdom of one's own wondrous principle and dharmakāya, whose nature is complete and pervasive throughout the ten directions, and is hence called a "world." Attaining this Dharma door under the "Buddha Universal Victorious Birth" clarifies that from fundamental wisdom arises discriminating wisdom to respond to sentient beings, meaning that without moving from fundamental wisdom, its great function is effortless. As for "since departing from there, unspeakable Buddha-field atoms of kalpas have already passed": this is because fundamental wisdom transcends atoms and surpasses kalpas, not being encompassed by calculation. In "taking in every single thought-moment steps as many as unspeakable, unspeakable Buddha-field atoms": this clarifies that in thought-moment after thought-moment he transcends and surpasses such measures of thought and calculation, each step passing across as many Buddha-fields as atoms in unspeakable, unspeakable worlds, entering universally to the places of those Buddhas to make offerings with wondrous offering requisites. These offering requisites mean that the nature of fundamental wisdom is spontaneously pervasive, and the karmic function of discriminating wisdom is also pervasive like fundamental wisdom; the offerings made to the Buddhas arise based on fundamental wisdom, and using the seal of fundamental, unconditioned wisdom, they produce illusion-like karmic functions that universally seal all offering requisites, naturally accomplishing them without effort, because function returns to the fundamental. This clarifies that prior to this eighth dedication, one uses fundamental wisdom to practice discriminating wisdom, possessing great compassion and all worldly arts, crafts, five sciences, and technical skills to benefit sentient beings. At this stage, discriminating wisdom concludes by tracing function back to the fundamental, entirely without effort, naturally accomplished in accordance with the Dharma; teaching and transforming sentient beings is also like this. The rest is fully explained in the sūtra. This is the Dedication of the Characteristic of Suchness, which takes the aspiration pāramitā as primary and the other nine as companions. In terms of the gate of wisdom, it universally cures across all stages; in terms of the gate of stages, it cures effortful practice entering the world, while effortless wisdom acts with spontaneous great compassion. This stage clarifies that the dharmas of those in training have concluded, bringing compassion and wisdom into a single nature without duality, universally pervasive; hence they are seen together in the same place within Avalokiteśvara's assembly.