新華嚴經論 35.38

35.38

Answer: This explains that within these ten abodes, any single abode is all ten abodes. The previous Bhikṣu Meghaśrī, Bhikṣu Sāgaramegha, Bhikṣu Supratiṣṭhita, and Bhikṣu Sāgaradhvaja are all the supramundane liberation stages of attaining buddhahood; Megha, the householder Muktaka, the upāsikā Āśā, the ṛṣi Bhīṣmottaranirghoṣa, the brāhmaṇa Jayoṣmāyatana, and the king's daughter Maitrāyaṇī, as a whole, completely integrate the bodhisattva path within the fruition. Because each single stage mutually embodies and comprehensively encompasses [all the others], they are completely present within it. Whenever one sees a bhikṣu, this represents seeking the Buddha fruition to adorn the bodhisattva practices; whenever one sees a layperson, this clarifies seeking the bodhisattva practices without departing from the Buddha fruition. Whether male or female, householder or heterodox practitioner, deity or god, their symbolic teachings can only be understood when individually matched to the practice gates of their respective stages. Regarding the above ten kalyāṇamitras: First, Bhikṣu Meghaśrī clarifies the gate of manifesting the Buddha wisdom of one's own mind through dhyāna-contemplation and universally beholding the radiant realm of all Buddhas. Second, Bhikṣu Sāgaramegha is the gate of the ocean of Buddha lands, which contemplates the twelve links of existence within the ocean of birth and death as fundamentally pure. Third, Bhikṣu Supratiṣṭhita is the gate of leaving the mundane world with the dharmakāya's unobstructed mastery of wisdom. Fourth, the householder Megha clarifies the gate of dwelling in the mundane world while practicing worldly letters. Fifth, the householder Muktaka clarifies the gate of dhyāna on the intrinsic nature of the ten thousand objects, in which the lay body houses inexhaustible Buddha lands to adorn its own essence. Sixth, Bhikṣu Sāgaradhvaja is the gate of unobstructed supernormal powers of quiescent function freed from bondage, fully penetrating both the ultimate and the conventional. Seventh, the upāsikā Āśā is the gate of dwelling in the world to develop great compassion. Eighth, Bhīṣmottaranirghoṣa is the gate where effortless wisdom appears identically with heterodox paths. Ninth, the brāhmaṇa Jayoṣmāyatana is the gate of asceticism that embraces all heterodox views. Tenth, the king's daughter Maitrāyaṇī clarifies the gate in which wisdom and compassion are fulfilled, entirely subsuming the wisdom and compassion, cause and effect of all stages, completely present at the same time. These ten gates entirely subsume the causes and effects of the six stages, and the thirty-seven factors of awakening are mutually embodied and completely integrated, one and many fully present, like the Dharma gate of Indra's net. These teachings of the ten abodes clarify that one personally abides where the Buddhas abide. The following sūtra text on the ten practices clarifies the practices of benefiting oneself and benefiting others. Below, by acknowledging virtues and progressing onward, one enters the stages of the ten practices. This maiden Maitrāyaṇī is the gate of fulfilling great compassion within the wisdom pāramitā; it clarifies that she completely subsumes and universally covers all stages, and each stage is like this—therefore it is said that she sought this Dharma gate before thirty-six times the sands of the Ganges of Buddhas. Thirty refers to the ten abodes, ten practices, and ten dedications of merit. Six refers to pervading the Buddha fruition, wondrous enlightenment, and the five stages. Comprehensively subsumed, this represents the wisdom pāramitā completely covering the three worthies and the six stages, entirely contained in a single limit. As for the circumstantial fruition of the Dharma gate, it is represented as before, explained by means of the six characteristics.