[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 37.2 # 新華嚴經論 37.2 新華嚴經論 37.2 - **Language:** Classical Chinese ### [37.2](https://indike.org/pramana/in.bauddha.taisho.1739.37.2) 善財童子善知識十迴向位，從推德昇進中自「如諸菩薩摩訶薩」已下至「辭退而去」皆作五門，已下諸位倣此例然。一推德令善財昇進、二示善知識方處國名廣大、三舉善知識號曰鬻香長者名優鉢羅華、四勸善財往問、五致敬辭去。隨文釋義者，歎德中以無礙願住一切劫得如帝網諸無等行者，即是十迴向中願行方便。又以善知眾香法門和合香藥以充賣鬻，以表迴向和合智悲、生死涅槃、染淨想念分別，總成一丸定慧解脫知見香，生死涅槃總自在。如此合香，以其眾香合為一丸，互相資益，皆無自性，不失自德，同異自在。此將鬻香長者青蓮華，表十迴向和融理智大悲大願萬行總別自在總為一丸義無著故。南方義，如前十住初釋也。國名廣大者，廣興大願，起行無邊，普接一切群品故。此願是萬行之風，令行無邊故。又願是智風，令一切想念成大智神通自在用故。願是開敷一切三昧定風，引發滯染淨眾生令無所依，得無依智，寂用自在，遍一切眾生故。如十住之首以妙峯山而表無相智慧，十行之首以三眼國比丘而表明行出纏。十迴向之首以合香長者而表迴向和融智悲萬行涅槃生死。此是隨位意趣，思之可詳其意。此五十三善知識，皆是昇進修行意趣，甚須知之，不妄修學。此鬻香是表十迴向，以大願和融十住、十行理智慈悲入於生死一切無礙法界門，名號青蓮花。表行不染生死、不染涅槃，於二不二而中不污，如青蓮花要以淤泥濁水之中而生，不染泥水之性，色香第一。明菩薩以此大願迴向力故，處於生死淤泥之中，方始成法界佛果普賢萬行功德果報，色香第一，餘莫能勝。諸花中青蓮花為色香殊勝，如諸行中以十迴向和融生死涅槃智悲萬行為一法界，教化一切眾生皆令無苦顯大智香，此為殊勝，餘別求出世者皆悉不如故，以青蓮花合香長者表之，令易解故。 > Regarding the kalyāṇamitras of the stage of the ten dedications of merit for the youth Sudhana: from the commendation of virtue and advancement, starting with "Just as all bodhisattva-mahāsattvas..." down to "taking his leave and departing," all are arranged into five divisions; all subsequent stages follow this pattern. 1. Commending virtue to cause Sudhana to advance; 2. indicating the location of the kalyāṇamitra and the country's name, Vast; 3. presenting the kalyāṇamitra's name, the incense-selling elder named Utpalabhūti; 4. encouraging Sudhana to go and ask; 5. paying respects and departing. Explaining the meaning according to the text: In praising his virtue, that "by unhindered vows he dwells in all kalpas and attains all peerless practices like Indra's net" refers to the expedients of vows and practices within the ten dedications of merit. Furthermore, that he expertly understands the Dharma-gate of various incenses and compounds fragrant medicines to sell them represents that dedication of merit harmonizes wisdom and compassion, saṃsāra and nirvāṇa, and thoughts and discriminations of defilement and purity, wholly forming a single pill of the incense of concentration, wisdom, liberation, and liberated knowledge and vision, so that saṃsāra and nirvāṇa are completely sovereign. Such compound incense: because its various incenses are combined into a single pill, they mutually benefit each other, are all devoid of own-nature yet do not lose their own virtues, with identity and difference sovereign. Here, using the incense-selling elder Utpalabhūti represents that the ten dedications of merit harmonize principle and wisdom, great compassion, great vows, and the sovereignty of the universal and particular of the myriad practices into a single pill, because their meaning is unattached. The meaning of the south is as explained at the beginning of the previous ten abodes. That the country is named Vast means that he broadly arouses great vows and raises boundless practices, universally gathering in all kinds of beings. These vows are the wind of the myriad practices, causing practice to be boundless. Furthermore, vows are the wind of wisdom, causing all thoughts to become the sovereign function of great wisdom and supernatural powers. Vows are the wind of concentration that unfolds all samādhis, inspiring sentient beings who cling to defilement and purity to have nothing to rely on, attaining wisdom without reliance, serene and functional with sovereignty, pervading all sentient beings. Just as the head of the ten abodes uses Mount Sugopita to represent formless wisdom, and the head of the ten practices uses the monk of the Country of Three Eyes to represent bright practice emerging from entanglements, the head of the ten dedications of merit uses the incense-compounding elder to represent that dedication of merit harmonizes wisdom and compassion, the myriad practices, and nirvāṇa and saṃsāra. This is the purport according to the stage; reflecting on it, one can understand its meaning in detail. These fifty-three kalyāṇamitras are all purports of advancing in cultivation; one must understand them well and not study them in vain. This selling of incense represents that the ten dedications of merit, through great vows, harmonize the principle, wisdom, compassion, and kindness of the ten abodes and ten practices, entering the gate of the dharmadhātu wherein all within saṃsāra is unhindered; his name is Utpalabhūti (Blue Lotus). This represents that his practice is untainted by saṃsāra and untainted by nirvāṇa, being non-dual with respect to the two and undefiled in the middle—just as a blue lotus must grow from muddy silt and turbid water, yet is untainted by the nature of mud and water, its color and fragrance being foremost. This illustrates that because of the power of this great vow and dedication of merit, the bodhisattva dwells in the silt of saṃsāra, and only then accomplishes the retribution of the merits of Samantabhadra's myriad practices and the Buddha-fruit of the dharmadhātu, with its color and fragrance foremost, unsurpassed by any other. Among all flowers, the blue lotus is superior in color and fragrance; just as among all practices, using the ten dedications of merit to harmonize saṃsāra and nirvāṇa, wisdom, compassion, and the myriad practices into one dharmadhātu, teaching and transforming all sentient beings so that all are without suffering and manifesting the incense of great wisdom, is superior, and all others who separately seek the supramundane are inferior to it. Therefore, it is represented by the blue-lotus incense-compounding elder, in order to make it easy to understand. > — English (machine translation) (machine translation) - [Previous: 37.1](https://indike.org/pramana/in.bauddha.taisho.1739.37.1) - [Next: 37.3](https://indike.org/pramana/in.bauddha.taisho.1739.37.3) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.1739.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.37.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.37.2](https://indike.org/pramana/in.bauddha.taisho.1739.37.2) · Pramāṇa