新華嚴經論 40.2

40.2

善財童子善知識十一地位，二推德勝進中，約立四門。此已下明十一地中善知識。一推德勝進、二示善友所在云在此世界中、三舉善友名名摩耶、四禮敬辭去。云在此世界中者，是佛境界也。以善財詣摩耶夫人所，獲得觀佛境界智，以此世界者是佛智境界也。名摩耶者，此云天后，亦曰夫人，是國大夫人。此是十一地，常在世間，無功大慈悲為體，出生普賢行門。一且如五位中十住中，從第七住位休捨優婆夷，主從慈悲修智門，至第八住中一分無功用智現前；二至第十住中師子幢王女慈行，主智悲圓融具足門；三十行中第七行無厭足王是，十行中主慈悲方便利生門；四第八行大光王，以主無功之行行悲門；五十迴向中，第七第八迴向，觀世音菩薩及正趣菩薩同會而現，主悲智圓融無二門；六十地中第七地開敷樹花夜神，主以大悲發行遍周現果門；七第十地中瞿波，主大悲智圓滿普合法界門；八此第十一地初即以摩耶夫人為大慈之首，即以無功用慈悲圓滿，以明慈悲起智幻生成佛，及以教化一切眾生諸行門。以此位法門名菩薩大願智幻解脫門，明此十一地中大悲為首，以本願慈悲心起智幻生，示現成佛利眾生事及以一切諸行之門，遍法界虛空界故。已上八門，和會五位修慈悲次第進修方便差別同異。又於此十一地中，長科十門，略知此地行相次第。一摩耶夫人，明從悲起智幻生諸行成佛利生門；二三十三天王名正念，女名天主光明智悲自在，正念十方諸法無失現前門；三童子師，明遍滿十方主世間法師範門；四善知眾藝，明遍周十方字智門；五賢勝優婆夷，明主世間一切正邪吉凶諸方技術師巫傳說一切總達利生門；六堅固長者，明處世無著念清淨解脫門；七妙月長者，明處世淨智光明門；八無勝軍，明於無相法中得盡相門；九最寂靜婆羅門，明誠願語門；十德生童子、有德童女，明智悲圓滿處世幻住門，如〈出現品〉中文殊、普賢二位齊也，表法身智慈悲齊滿也。已上十門，是十一地行也。已下至慈氏如來，明一生佛果滿也。一生者，無生中生也，非三世前後生故。

Regarding the eleventh ground stage of the youth Sudhana's kalyāṇamitras, within the second [section], 'Praising Virtues to Advance', four gates are established. From this point downward, the kalyāṇamitras of the eleventh ground are explained: first, praising virtues to advance; second, pointing out where the good friend resides, stating that she is in this world; third, presenting the good friend's name, named Māyā; fourth, paying homage and taking leave. Stating that she is 'in this world' refers to the realm of the Buddha. Because Sudhana went to Lady Māyā's dwelling and obtained the wisdom that observes the Buddha's realm, 'this world' is the realm of the Buddha's wisdom. As for being named 'Māyā', here it is translated as 'Heavenly Queen' and also called 'Lady'; she is the great lady of the state. This is the eleventh ground, constantly abiding in the world, taking effortless great loving-kindness and compassion as its essence, and giving rise to the gate of Samantabhadra's practices.

First, for example, among the five stages, within the ten abodes: starting from the seventh abode stage with the upāsikā Āśā, who presides over cultivating the gate of wisdom from loving-kindness and compassion, up to the eighth abode where a portion of effortless wisdom manifests before one.
Second, arriving at the tenth abode with Princess Maitrāyaṇī, daughter of King Siṃhadhvaja, who presides over the gate of wisdom and compassion being completely interfused and fully equipped.
Third, in the ten practices, the seventh practice is King Anivartanaśrīsaṃbhava (Wuyanzu), who within the ten practices presides over the gate of loving-kindness, compassion, and skillful means for benefiting sentient beings.
Fourth, the eighth practice is King Mahāprabhā, who presides over the gate of practicing compassion through effortless action.
Fifth, in the ten dedications of merit, in the seventh and eighth dedications, Bodhisattva Avalokiteśvara and Bodhisattva Ananyagāmin appear in the same assembly, presiding over the non-dual gate of the interfusion of compassion and wisdom.
Sixth, in the ten grounds, the seventh ground is the night goddess Vasantī (Kaifushuhua), who presides over the gate of generating practices with great compassion that universally pervade and manifest fruits.
Seventh, in the tenth ground is Gopā, who presides over the gate of the perfection of great compassion and wisdom universally conforming with the dharmadhātu.
Eighth, at the beginning of this eleventh ground, Lady Māyā is taken as the foremost of great loving-kindness, which is the perfection of effortless loving-kindness and compassion, in order to clarify that loving-kindness and compassion give rise to wisdom, illusory birth, the attainment of buddhahood, and all practice gates for teaching and transforming all sentient beings. Because this stage's Dharma-gate is named the Bodhisattva's Liberation Gate of Great Vows, Wisdom, and Illusory Manifestation, it clarifies that great compassion is foremost in this eleventh ground, and that relying on the compassionate mind of original vows, one gives rise to wisdom and illusory birth, manifesting the attainment of buddhahood, the work of benefiting sentient beings, and all the gates of all practices, pervading the dharmadhātu and the realm of empty space. The above eight gates harmonize and synthesize the differences and commonalities among the gradual cultivation, progressive advancement, and skillful means of cultivating loving-kindness and compassion across the five stages.

Furthermore, within this eleventh ground, ten gates are laid out in an extended outline to provide a general understanding of the sequence of practice aspects of this ground:
1. Lady Māyā, clarifying the gate of giving rise to wisdom from compassion, illusory birth in all practices, attaining buddhahood, and benefiting sentient beings;
2. The king of the Trāyastriṃśa Heaven named Samyag-smṛti (Zhengnian) and his daughter named Surendrābhā (Tianzhuguangming), possessing mastery in wisdom and compassion, [clarifying] the gate of correct mindfulness manifesting all dharmas of the ten directions without error;
3. The teacher of children, clarifying the gate of acting as a model in worldly teachings throughout the ten directions;
4. Muktaka (Shanzhi Zhongyi), clarifying the gate of the wisdom of letters pervading the ten directions;
5. The upāsikā Bhadrottamā (Xiansheng), clarifying the gate of presiding over worldly auspicious and inauspicious matters, both orthodox and heterodox, and mastering the crafts, sorcery, divination, and lore of all directions in order to benefit sentient beings;
6. The elder Dṛḍha (Jiangu), clarifying the gate of pristine liberation through dwelling in the world without clinging thought;
7. The elder Candramukha (Miaoyue), clarifying the gate of the radiant light of pure wisdom while dwelling in the world;
8. Aparājita (Wushengjun), clarifying the gate of attaining the exhaustiveness of characteristics amidst unconditioned phenomena;
9. The brāhmaṇa Sarvaśamanta (Zuijijing), clarifying the gate of speech of sincere vows;
10. The youth Śrīsaṃbhava (Desheng) and the maiden Śrīmatī (Youde), clarifying the gate of dwelling in the world like an illusion with perfection in wisdom and compassion, like the equal status of Mañjuśrī and Samantabhadra in the 'Chapter on Manifestation', signifying the equal fullness of the dharmakāya's wisdom and compassion.

The above ten gates are the practices of the eleventh ground. From this point down to Maitreya Tathāgata, it clarifies the completion of the fruit of buddhahood in a single lifetime. 'A single lifetime' means being born amidst the unborn; it is not birth in the sequence of the three times.