新華嚴經論 5.11

5.11

此五位教門，依品次第，今且略說。後〈法界品〉內，善財童子求五位菩薩善知識，一一行之師弟軌則行相，利益眾生，後當更明。地地法門一一別相，隨文釋義方解，略會三乘十地門差別。三乘十地教行印信全別，上下披讀，思之可見。三乘十地無似此《華嚴》法界佛所乘門法門次第。經中五位六位行門，皆以菩薩自證果德為己躬之號。則如十信位中，文殊與覺首等十首菩薩，十住位中法慧等十慧菩薩，十行位中功德林等十林菩薩是也。如前所述，皆以當位之內自證本法名之，所從來國皆以根本智導利眾生，觀根滅惑之智，號之為本所事佛。當位之內有十方同名諸佛來現其前，十三種加成其印信，表因果體齊，以現同名。總別通徹、時劫互融，無盡重玄一多相徹，一切諸法皆如帝網，同別重重無障礙。三乘之中，三賢十地無此印信，行相全別。有修真者，須知權實，勿滯其功、滯權迷實，虛煩多劫也。

These teachings of the five stages, following the chapter order, are now briefly explained for now. Later, in the "Chapter on the Dharmadhātu," Sudhana's seeking the kalyāṇamitras of the five stages of bodhisattvas, the teacher-disciple rules and behavioral characteristics of each and every practice, and the benefiting of sentient beings will be clarified further. As for the individual characteristics of the dharma-gates of each ground, they will be understood only by explaining the meanings in accordance with the text, briefly harmonizing the differences of the three vehicles' ten-grounds teachings. The teachings, practices, seals, and verifications of the three vehicles' ten grounds are completely different; reading through them from beginning to end and pondering them, this can be seen. In the three vehicles' ten grounds there is nothing like this sequence of dharma-gates of the Buddha Vehicle's gates of the Avataṃsaka dharmadhātu. In the sūtra, the practices of the five stages and six stages all take the fruition-virtues personally realized by the bodhisattvas as the names of their own persons. It is just like the ten chief bodhisattvas such as Mañjuśrī and Bodhiśrī in the stage of the ten faiths, the ten "Wisdom" bodhisattvas such as Dharmamati in the stage of the ten abodes, and the ten "Forest" bodhisattvas such as Guṇavyūha in the stage of the ten practices. As explained before, they are all named according to the fundamental dharma personally realized within their current stage; the lands from which they came all take fundamental wisdom to guide and benefit sentient beings, and this wisdom of observing capacities and extinguishing afflictions is named as the Buddha originally served by them. Within their current stage there are Buddhas of the same name throughout the ten directions who come and appear before them, and thirteen kinds of empowerments accomplish their seal and verification, signifying that the essence of cause and effect are equal by manifesting identical names. The universal and the particular are thoroughly penetrated, the time periods and eons mutually merge, the inexhaustible profound mysteries penetrate one another in the one and the many, and all phenomena are like Indra's net, without obstruction in their manifold identities and differences. In the three vehicles, the three grades of worthies and the ten grounds do not have this seal and verification; their behavioral characteristics are completely different. Those who cultivate the real must understand the provisional and ultimate, and not stagnate in their efforts; stagnating in the provisional and being confused about the real brings futile toil for many eons.