新華嚴經論 37.4

37.4

第二推德昇進中，如「諸菩薩」已下至「辭退而去」有十行經，分為五門：一推德昇進、二示善知識方所、三舉善知識所居城名樓閣、四舉船師名婆施羅、五頂禮辭去。隨文釋義者，南方義，如初釋。城名樓閣者，此近南海，下濕，人多以作樓閣而居。亦約差別智，以十迴向中和融萬法總別同異重重，以立城名。船師婆施羅者，此云自在，明於生死海而得自在。此為十迴向中以能入生死海行大慈悲，以為戒體。十住中以觀生死海十二緣生以為性自清淨本，唯佛智故以為戒體。十行之中明工巧法、相法、算法、世間技藝饒益眾生，以為戒體。此十迴向以真入俗，處生死海主導眾生成慈悲行，以為戒體。如是三位修戒，各有同異昇進法則。船師者，師以大慈悲為戒體，常處生死海往來，渡眾生故，如歎德中具明。大意云具足成就無所著戒，如船師渡人，不住此岸、不住彼岸。

In the second section, praising virtue and advancing, from "all bodhisattvas..." down to "taking his leave and departing," there are ten lines of sūtra text, divided into five gates: first, praising virtue and advancing; second, showing the kalyāṇamitra's location; third, presenting the name of the city where the kalyāṇamitra dwells, Pavilions; fourth, presenting the helmsman named Vairāma; fifth, prostrating and departing. In explaining the meaning according to the text: the meaning of the south is as explained initially. As for the city named Pavilions: being close to the southern sea and low and damp, people mostly build pavilions to dwell in. It also concerns discriminating wisdom, establishing the city's name on the basis of harmonizing the manifold phenomena in their general, particular, identical, different, and multi-layered aspects within the ten dedications of merit. The helmsman Vairāma: here translated as Sovereign, clarifying that he attains sovereignty in the ocean of birth and death. This means that in the ten dedications of merit, being able to enter the ocean of birth and death and practice great kindness and compassion is taken as the essence of the precepts. In the ten abodes, contemplating the twelve links of dependent origination in the ocean of birth and death is taken as the fundamentally pure nature itself, and only Buddha-wisdom is taken as the essence of the precepts. In the ten practices, manual arts, physiognomy, mathematics, and worldly crafts are clarified to benefit sentient beings, being taken as the essence of the precepts. In these ten dedications of merit, entering the conventional from the ultimate, residing in the ocean of birth and death to guide sentient beings and accomplish compassionate practice is taken as the essence of the precepts. In cultivating the precepts across these three stages, each has its similarities, differences, and rules of advancement. As for the helmsman: the master takes great kindness and compassion as the essence of the precepts, constantly dwelling in the ocean of birth and death, going back and forth to ferry sentient beings across, as fully clarified in praising his virtues. The general meaning is that he fully accomplishes the unattached precepts, like a helmsman ferrying people across, abiding neither on this shore nor on the other shore.