新華嚴經論 39.13

39.13

依三乘出世法，如瞿波作善財十地位中善知識，表十地大悲行徹。約古人作四句解之：一得真不證、二知真行俗、三處纏不染、四大悲同事。此約毘盧遮那行普賢行，十方六道化身處世應根大悲之行。今約立十門以歎其德：一以智體無依隨器現相門、二即如影性無塵門、三智影本無器隨心現門、四智無彼此如響應緣門、五眾生妄夢所見非智有作門、六智無所作隨夢幻生門、七如幻人有形無質非有欲想門、八以智體如空隨本願力十方勤現門、九以無緣大悲徹俗利生門、十以大智遍通含識俗體恒真而無所污門，以此十法歎瞿波行普賢之行。若以普賢行中引眾生出纏離俗之行，即具須擇，是擇非應根所宜治惑。若智現隨流而性常者，此為佛子大意。此瞿波十地道終出世智滿，欲令諸菩薩至十地道者，入十一地普賢行門，如蓮花處水不濕或處世，大悲破其染淨二種習障，方得入十一地普賢行門。如前〈十定品〉十地位中，灌頂受如來職位，出世智悲二行已滿，猶於十一地位三度入百千三昧門，畢竟覓普賢菩薩不得；如來令生想念志求，方見普賢菩薩。為有出世淨智習在，准此例知。須發廣大悲願誓度有情，深觀世間與真體一，不屬染淨處幻生門，入幻住海化幻眾生，知如幻性入無依智門等法界性，以智幻作一切供養之具，供養一切幻生如來。以如是智幻生門，供佛利生無有休息。

According to the world-transcending Dharma of the Three Vehicles, Gopā acts as Sudhana's kalyāṇamitra in the stage of the Tenth Ground, symbolizing that the practice of great compassion of the Tenth Ground is fully penetrated. Ancient masters explained this in four propositions: first, attaining the real without realizing it; second, knowing the real while practicing in the conventional; third, abiding amid entanglements without being defiled; fourth, working together through great compassion. This concerns Vairocana's cultivating Samantabhadra's practice, where his nirmāṇakāya in the ten directions and six destinies abides in the world and responds to capacities through the practice of great compassion. Now, ten headings are established to praise her virtues: first, the door of the essence of wisdom having no dependence and manifesting forms according to the receptacle; second, the door of being like a shadow whose nature is free of dust; third, the door where the shadow of wisdom is originally non-existent and the receptacle manifests in accordance with the mind; fourth, the door where wisdom has neither this nor that, like an echo responding to conditions; fifth, the door where what is seen in sentient beings' deluded dreams is not constructed by wisdom; sixth, the door where wisdom has no construction and arises in accordance with dreams and illusions; seventh, the door where, like an illusory person having form but no substance, there are no thoughts of desire; eighth, the door where, because the essence of wisdom is like empty space, it diligently manifests in the ten directions in accordance with the power of original vows; ninth, the door of penetrating the conventional and benefiting beings through objectless great compassion; tenth, the door where great wisdom universally penetrates conscious beings, and the conventional essence is ever real without being defiled. Through these ten teachings, Gopā's cultivation of Samantabhadra's practice is praised. If it is the practice of guiding sentient beings out of entanglements and away from the conventional within Samantabhadra's practice, then selection is fully required; this selection is not curing afflictions in accordance with what is appropriate to their capacities. If wisdom manifests in accord with the flow while its nature is constant, this is the great intention of the Buddha's heirs. When Gopā completes the path of the Tenth Ground, her world-transcending wisdom is perfected; wishing to cause all bodhisattvas who reach the path of the Tenth Ground to enter the eleventh ground's portal of Samantabhadra's practice—like a lotus in water remaining unwet, or abiding in the world, great compassion breaking through the two habitual obstacles of defilement and purity—only then can they enter the eleventh ground's portal of Samantabhadra's practice. As in the Tenth Ground stage in the earlier "Chapter on the Ten Samādhis," where the bodhisattva receives abhiseka into the office of the Tathāgata and the two world-transcending practices of wisdom and compassion are already perfected, yet in the eleventh ground stage he thrice enters hundreds of thousands of samādhi doors and ultimately searches for Samantabhadra Bodhisattva without finding him; only when the Tathāgata causes him to generate mindfulness and aspirational seeking does he finally see Samantabhadra Bodhisattva. It is because habitual tendencies of world-transcending pure wisdom remain; one should understand by analogy based on this. One must generate vast compassionate vows, vowing to deliver sentient beings, deeply contemplating that the world and the real essence are one, neither belonging to defilement nor purity, abiding in the portal of illusory birth, entering the ocean of illusory abiding to transform illusory sentient beings, knowing the nature of being like an illusion, entering the portal of non-dependent wisdom equal to the nature of the dharmadhātu, and using wisdom to illusorily create all requisites of offering to make offerings to all illusion-born Tathāgatas. Through such a portal of wisdom's illusory birth, offering to Buddhas and benefiting sentient beings never ceases.