新華嚴經論 35.4

35.4

In the first section, on directly entering the present stage, the passage of the sūtra from 'At that time, the youth Sudhana, with single-minded correct mindfulness...' down to 'I only know this radiance of the samādhi of the prajñāpāramitā...' is roughly divided into five topics: first, correct mindfulness of the preceding teachings to make them increase; second, gradually traveling south to the village of Māli at the edge of Jambudvīpa; third, searching everywhere for the bhikṣu Sāgaradhvaja, which is advancing to seek contemplative illumination; fourth, seeing him by the side of the walking-path seated cross-legged, entering samādhi free from inhalation and exhalation and without other thoughts; fifth, explaining that within the samādhi, his bodily parts emanate assemblies to teach and transform throughout the ten directions. Why does he sit cross-legged and enter samādhi by the side of the walking-path? It symbolizes the freedom of stillness and function: walking is function, and samādhi is stillness; this symbolizes that stillness relies on function. 'By the side' symbolizes not dwelling within either stillness or function, but functioning spontaneously with unhindered freedom. Being free from inhalation and exhalation clarifies being still in accord with principle and functioning in accord with principle, its nature inherently all-pervasive, unlike the two vehicles who make a realization of quiescent cessation. This corresponds to the sixth ground among the ten grounds, because the practices of the ten grounds take the models of these ten abodes; practicing through to that level conforms to this root. Therefore, the bodhisattvas of the sixth ground attain the samādhi of quiescent cessation, and supernormal powers appear before them. This is the approach of stillness and function through wisdom conforming to emptiness, while the ten grounds are the stillness and function of great compassion. From the fifth topic—his body emanating oceans of assemblies to teach and transform throughout the ten directions—there are roughly twenty-three Dharma approaches.