大方廣佛華嚴經願行觀門骨目 1.50

1.50

爾時功德林菩薩承佛神力，入菩薩善思惟三昧。入已，十方各過萬佛剎微塵數世界，諸佛皆號功德林，而現其前，告功德林：「十方諸佛同加於汝（餘如前）。」及列釋十名行相。初歡喜行，為大施主，為護眾生，習諸佛行（廣釋事施）。如是行施，利益眾生而無我想。但觀法界眾生界無邊際法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。作是觀時，不見受施財物果報。次觀三世一切眾生身皆滅壞，為說平等不壞法性。二饒益行，護持淨戒（廣釋事戒）。復作是念：「我當隨順一切如來，具諸佛法，住無上平等處，等觀眾生。」三無違逆行，安住佛法，了身空寂無我我所，若苦若樂皆無所有，攝受眾生，趣向涅槃。四無屈撓行，修諸精進，於一切世界中，令諸眾生究竟涅槃。五離癡亂行，成就正念，最上清淨善知音聲，生住滅相心不惑亂，三昧增廣。六善現行，能知三業皆無所有，善巧方便現無生相，成熟調伏教化眾生。十行品（卷二十）第七無著行，廣明念念入阿僧祇世界，嚴淨阿僧祇世界，詣佛承事等，皆云僧祇。如是菩薩深入法界，住於佛住，說無所說，一一毛端處盡未來劫修菩薩行，入於法界而無所著，遍於法界行菩薩行。八難得行，此菩薩成就難得善根，難伏、最勝、不可壞、無能過、不可思議、無盡、自在力、大威德，與一切佛同一性（皆云善根）。深入眾生界，如法界無有二相，無有增減，以一切法法界無二故。教化眾生，不說一法，以法界中無有一法向諸乘故，諸法無二無不二故。譬如虛空，求不可得，然非無虛空。九善法行，得陀羅尼，大悲堅固，普攝眾生，於一切世界變身金色，妙音具足而作佛事。十真實行，展轉深妙，到一切佛法海實相源底。

At that time, by the Buddha's supernatural power, Bodhisattva Guṇavāna (Merit Forest) entered the bodhisattva samādhi of skillful reflection. After he entered it, beyond worlds as many as dust motes in ten thousand buddha-lands in each of the ten directions, buddhas who were all named Guṇavāna appeared before him and addressed Guṇavāna: "The buddhas of the ten directions empower you alike (the rest is as before)." They also listed and explained the characteristics of the ten practices. First, the practice of joy: becoming a great donor, protecting sentient beings, and training in the practices of all buddhas (broadly explaining material giving). Giving in this way, he benefits sentient beings yet has no notion of a self. He merely contemplates that in the dharmadhātu the realm of sentient beings is boundless phenomena, empty phenomena, nonexistent phenomena, signless phenomena, non-substantial phenomena, non-abiding phenomena, non-dependent phenomena, and unconditioned phenomena. When making this contemplation, he sees neither the recipient nor the gift's material goods or karmic fruition. Next, he contemplates that the bodies of all sentient beings throughout the three periods of time all perish, and for their sake expounds the equal and indestructible dharmatā. Second, the beneficial practice: protecting and upholding pure precepts (broadly explaining practical precepts). He further reflects: "I should comply with all Tathāgatas, fully acquire all buddha-dharmas, dwell in the unsurpassed place of equality, and view sentient beings equally." Third, the practice of non-opposition: peacefully abiding in the buddha-dharma, comprehending that the body is empty and quiescent, devoid of self or what belongs to a self, and that suffering and pleasure are both nonexistent, gathering in sentient beings and directing them toward nirvāṇa. Fourth, the practice of indomitability: cultivating various forms of vigor, causing sentient beings in all worlds to reach ultimate nirvāṇa. Fifth, the practice of freedom from confusion: accomplishing right mindfulness, supreme purity, skillful knowledge of sounds, and being unconfused in mind regarding the signs of arising, abiding, and ceasing, with samādhi broadening and expanding. Sixth, the practice of skillful manifestation: being able to know that the three karmic activities are all nonexistent, skillfully and expediently manifesting the sign of non-arising, and maturing, subduing, and teaching sentient beings. Chapter 21, "The Ten Practices" (Fascicle 20): Seventh, the practice of non-attachment: broadly explaining entering asaṃkhyeya worlds in thought after thought, adorning and purifying asaṃkhyeya worlds, going to buddhas to attend upon them, and so forth, all being designated asaṃkhyeya. In this way the bodhisattva deeply enters the dharmadhātu, abides in the Buddha's abiding, speaks that which is beyond speech, cultivates bodhisattva practice on every single tip of a hair throughout all future kalpas, enters the dharmadhātu without attachment, and everywhere throughout the dharmadhātu carries out bodhisattva practice. Eighth, the practice difficult to attain: this bodhisattva accomplishes roots of goodness difficult to attain—hard to subdue, supreme, indestructible, insurmountable, inconceivable, inexhaustible, endowed with masterly power and great majesty, of the same nature as all buddhas (all termed roots of goodness). He deeply enters the realm of sentient beings, which, like the dharmadhātu, has no dual signs and is without increase or decrease, because all dharmas and the dharmadhātu are non-dual. In teaching sentient beings, he does not preach a single dharma, because within the dharmadhātu there is not a single dharma directed toward any vehicle, and because all dharmas are neither dual nor non-dual. Just like empty space, which cannot be obtained when sought, yet is not nonexistent. Ninth, the practice of good dharmas: attaining dhāraṇī, possessing steadfast mahākaruṇā, universally gathering in sentient beings, transforming his body into a golden colour in all worlds, being endowed with wonderful voice, and performing buddha-works. Tenth, the practice of true reality: turning progressively deeper and more wondrous, reaching the source and foundation of the true mark of all oceans of buddha-dharmas.