大方廣佛華嚴經願行觀門骨目 1.37

1.37

爾時法慧承佛神力，入菩薩無量方便三昧。以三昧力，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛同名法慧，普現其前，告法慧言：「善哉善哉！汝能入是三昧，千剎塵佛共加於汝。又是遮那往昔願力，及汝所修善根力故，入此三昧令汝說法，為增長佛智故、深入法界故、善了眾生界故、所入無礙故、所行無障故、得無等方便故、入一切智性故、覺一切法故、知一切根故、能持說一切法故，所謂發起諸菩薩十種住。」是時諸佛即與法慧無礙等十種智，十方諸佛申手摩頂。法慧定起，告諸菩薩言：「佛子！菩薩住處廣大，與法界虛空等。」列十名已，初釋初住，云：「此菩薩緣十種難得法而發於心，所謂十力。應勸學十法，所謂勤供養佛、樂住生死、主導世間、令除惡業、以勝妙法常行教誨、歎無上法、學佛功德、生諸佛前恒蒙攝受、方便演說寂諍三昧、讚歎遠離生死輪迴、為苦眾生作歸依處。」治地住中發十種心，修行住中行十種觀，生貴住中成就十法，具足方便住十法利生，正心住聞十種法心定不動，不退住聞十種法堅固不退，童真住住十種業，王子住善知十法，灌頂住成就十智。一一住中各勤修十法，十方所說文句義理無有增減。

At that time, receiving the Buddha’s supernatural power, Dharmamati entered the Bodhisattva’s Samādhi of Immeasurable Upāya. Through the power of the samādhi, beyond worlds numbering as many dust motes as a thousand buddha lands in each of the ten directions, there were buddhas numbering as many dust motes as a thousand buddha lands who were all named Dharmamati; they universally appeared before him and said to Dharmamati: “Excellent, excellent! You are able to enter this samādhi, and buddhas numbering as many as dust motes of a thousand lands collectively empower you. Moreover, it is through the past vow-power of Vairocana and through the power of the roots of goodness you have cultivated that you have entered this samādhi to make you preach the Dharma: in order to augment the Buddha-wisdom; in order to enter deeply into the dharmadhātu; in order to fully comprehend the realm of sentient beings; in order that what is entered be unhindered; in order that what is practiced be unobstructed; in order to attain matchless upāya; in order to enter into the nature of all-knowledge; in order to awaken to all dharmas; in order to know all faculties; and in order to be able to uphold and proclaim all dharmas—that is to say, to initiate the ten kinds of abidings of bodhisattvas.” Thereupon, the buddhas bestowed upon Dharmamati the ten kinds of knowledges, such as unhindered [knowledge], and the buddhas of the ten directions extended their hands and rubbed his crown. Dharmamati arose from absorption and said to the bodhisattvas: “Children of the Buddha! The abiding-place of a bodhisattva is vast, equal to the dharmadhātu and space.” Having enumerated the ten names, he first explains the Initial Abiding, saying: “This bodhisattva generates the aspiration based upon ten kinds of rare dharmas, namely the ten powers. One should encourage [them] to study ten dharmas, namely: diligently making offerings to buddhas; delighting in abiding in birth-and-death; guiding the world; causing evil karma to be eliminated; constantly instructing with supreme and wonderful teachings; praising the unsurpassed Dharma; studying the Buddha’s merits; being born before buddhas and constantly receiving [their] gathering-in; through upāya proclaiming the samādhi of peaceful dispute; praising detachment from the transmigration of birth-and-death; and acting as a refuge for suffering sentient beings.” In the Abiding of Preparing the Ground, one generates ten kinds of minds; in the Abiding of Cultivation, one practices ten kinds of contemplations; in the Abiding of Noble Birth, one accomplishes ten dharmas; in the Abiding of Complete Upāya, one benefits beings through ten dharmas; in the Abiding of the Upright Mind, upon hearing ten kinds of dharmas, the mind is fixed and unmoving; in the Abiding of Non-Retrogression, upon hearing ten kinds of dharmas, one is firm and does not regress; in the Abiding of the Youthful State, one abides in ten kinds of activities; in the Abiding of the Crown Prince, one understands ten dharmas well; in the Abiding of Coronation, one accomplishes ten knowledges. In each and every abiding, one diligently cultivates ten dharmas; what is spoken throughout the ten directions in words, sentences, and doctrines has neither increase nor decrease.