新華嚴經論 10.3

10.3

第二從海月光大明菩薩等已下菩薩眾，并取已下第二執金剛神等九眾諸神，以明十住因果。何以然者？海月光大明菩薩亦是普賢等眾，分為異名意者，明還以佛果位內普賢行門，入俗利生，隨行名別。既以佛果位內諸佛共行普賢行法入俗利生，所堪利者還得舊法不移舊行。以是義故，還以普賢位內海月光等異名菩薩便為十住初心。明從凡夫地修學十信心，信諸佛正覺之果無異自心本性清淨如諸佛性。所有分別本性清淨，名無依住智。如諸佛根本智，以禪波羅蜜無作印印之，即法界性自然相稱，所行諸行即普賢行故、動靜無二故，所轉法輪即與十方諸佛智契同不異。如是修習慣習使熟，正覺不移，其本一故。會同諸佛舊覺，本智同一性故；行行不移，舊普賢行故。以是義故，將普賢眾內十箇海月光等異名菩薩眾，為成十住初心，明十住初心不離舊法智故。以此下文云「初發心時便成正覺」。又如海月光大明菩薩，向下獲益歎德中經云「復次海月光大明菩薩摩訶薩，得出生菩薩諸地諸波羅蜜，教化眾生，及嚴淨一切佛國土方便解脫門。」明以普賢行成就眾生入佛大智法界，行普賢行五位次第進修法門故，以普賢入俗果行名海月光。通以下等共成十眾，用成十住菩薩位門。以下通九眾諸神至主藥神等，明是入十住之果行也。為入十住應真，稱之為神。明入位菩薩，以自應真法合為神，覆育含識故、以智靈通救生自在故，稱之為神，非世鬼神也。次後諸神天等，明五位進修增勝故，漸漸自在也。以此菩薩神天總明十住，已上入位菩薩皆隨自位攝生，因果自在行故，非鬼神之神。若自心達理，不與妄合，其智自神，不為不思而智善通萬有故。此諸神眾，皆是如來以五位行攝生得益之眾，還將行相法門次第作法樣式，令其後學者一一倣之，善知因果故。

Second, from the assembly of bodhisattvas such as the Bodhisattva Sāgaracandraprabhāsamātura down, including the second group below of the nine assemblies of spirits such as the vajra-bearing spirits, they explain the cause and effect of the ten abodes. Why is this so? Sāgaracandraprabhāsamātura is also of the retinue of Samantabhadra; the reason for dividing them under different names is to show that it is still through the practice-gate of Samantabhadra within the Buddha's fruition stage that one enters the secular world to benefit beings, their names differing according to their practices. Since one enters the secular world to benefit beings through the Dharma of Samantabhadra's practice jointly practiced by all Buddhas within the Buddha's fruition stage, those capable of being benefited still attain the old Dharma without shifting from the old practice. For this reason, the differently named bodhisattvas such as Sāgaracandraprabhāsamātura within the stage of Samantabhadra are taken to be the initial mind of the ten abodes. This explains that cultivating the ten faiths from the stage of an ordinary person, one has faith that the fruition of the correct awakening of all Buddhas is not different from the fundamental purity of one's own mind, which is identical to the nature of all Buddhas. All conceptual discrimination is fundamentally pure, which is called unsupported wisdom. Like the fundamental wisdom of all Buddhas, sealed with the unconditioned seal of the dhyāna-pāramitā, it naturally accords with the nature of the dharmadhātu; the practices performed are Samantabhadra's practice, and motion and stillness are non-dual; the wheel of Dharma turned thus accords and identifies with the wisdom of the Buddhas of the ten directions without difference. Cultivating and habituating in this way until mature, correct awakening does not shift, for its foundation is one; it converges with the former awakening of all Buddhas, for the fundamental wisdom is of the same nature; and practice after practice does not shift, for it is the former practice of Samantabhadra. For this reason, taking the ten assemblies of differently named bodhisattvas such as Sāgaracandraprabhāsamātura within the assembly of Samantabhadra serves to accomplish the initial mind of the ten abodes, showing that the initial mind of the ten abodes does not depart from the wisdom of the old Dharma. Thus the text below says: "At the time of first giving rise to the mind, one immediately attains correct awakening." Furthermore, regarding Bodhisattva Sāgaracandraprabhāsamātura, the sūtra text below in the praise of virtues upon attaining benefit says: "Furthermore, Bodhisattva-Mahāsattva Sāgaracandraprabhāsamātura attained the liberation gate of skillful means of giving rise to all grounds and all pāramitās of bodhisattvas, teaching and transforming sentient beings, and adorning and purifying all Buddha lands." This shows that by means of Samantabhadra's practice, he accomplishes sentient beings' entry into the dharmadhātu of the Buddha's great wisdom and practices the teaching-gate of gradual cultivation through the five stages of Samantabhadra's practice; hence, from the fruition practice of Samantabhadra entering the secular world, he is named Sāgaracandraprabhāsa. Together with those below, they form ten assemblies, used to establish the gate of the stage of the bodhisattvas of the ten abodes. The nine assemblies of spirits below, down to the spirits governing medicines, explain the fruition practice of entering the ten abodes. Because they match the truth upon entering the ten abodes, they are called "spirits." This explains that a bodhisattva who enters the stage unites with the Dharma that responds to truth, thereby becoming a spirit: because they protect and nurture sentient beings, and because they freely rescue beings through their spiritual penetrations of wisdom, they are called "spirits"; they are not worldly ghosts and spirits. The spirits and devas that follow subsequently show that through progressive enhancement in the five stages of cultivation, they gradually attain greater sovereignty. Taking these bodhisattvas, spirits, and devas collectively to explain the ten abodes: all the bodhisattvas who have entered the stages above gather in beings according to their own stages, through the sovereign practice of cause and fruition; hence they are not spirits of the ghost realm. If one's own mind penetrates principle and does not unite with delusion, its wisdom is naturally spiritual; without deliberate thought, its wisdom skillfully penetrates the myriad things. These assemblies of spirits are all assemblies through which the Tathāgata gathered in beings and brought benefits through the practices of the five stages; he in turn takes the sequential forms, teaching-gates, and rituals as a model, enabling subsequent practitioners to imitate them one by one, skillfully knowing cause and effect.