新華嚴經論 11.2

11.2

第三從主稼神以下至主晝神，此十眾神明十行利生法門因果者，以主稼神為表行為資糧故。如世間以禾稼為資糧，長養有為之身。佛法即十波羅蜜行為資糧，長養法身，令使世間習氣漸微，出世習氣大慈大悲大智得辦。如資糧位，准三乘說，十信、十住、十行、十向為道前四種資糧；初地以上為見道加行，為三乘地前菩薩經一大僧祇劫修有為有漏行。初地見道，如此經十信之中全信自心與十方諸佛性相大智無差別體。十住初心以修方便三昧力見道。從初發心住及已上諸住，總為見道之位。十行、十迴向、十地，總為加行、總為資糧加行。與佛因果同進故為加行、與佛果齊，資以普賢行用，資悲願成滿，以十住初心所見法身理智性果資糧普賢行，不屬人天有為無常。從初發心住，五位進修如來法身理智性果、普賢行果，於一真法界之中互為資糧。廢一，二俱不成，即一垢一淨心起。是故以佛理智之果嚴行、以行嚴果，故為佛華嚴也。是故以下十住、十行、十迴向位中，皆得十方諸佛與入位菩薩同號，及與智、摩頂，會同體智也。如三乘菩薩，多生他方淨土，及四禪向上別有菩薩淨土。設在欲界，即言以悲願力故留惑潤生。非如此經法門，乘如來法界乘，從初發心住，以如來大智法身性果、普賢行果普周生死，動寂均平、理事普進，以法界體用以治餘習，法無前却、故新等報。不如三乘別教，說有他方有別淨土留惑娑婆。加行即在初地，位初資糧即在十信、十住、十向。五位既無佛果，明知十地見道未真。如此經於十信心中，自信自心有十種世界，即如金色世界、妙色世界、蓮華色世界，如是有十箇色世界，為十信心是有為故，所信佛境界是色也。本所事佛，不動智佛、無礙智佛、解脫智佛，如是十箇智佛即是自心。所信自心十種智果以為十種佛果號故。畢竟證修諸佛滿處，成此智不異此智。除此十信位中以生滅心信十色世界、十智如來，至十住、十行、十迴向、十地、等覺十一地，總有五十箇因果，皆以普賢行為因、以如來法身理智性為果，或更互參之以相資發。以此二種因果五位之中，共有一百重佛因果，通取五位上各有五重因、五重果，總為一百一十重因果。如十住位中佛因果者，即因陀羅花世界、波頭摩花世界、寶花世界，佛號殊特月佛、無盡月佛，不動月佛。如是十花世界、十箇同號月佛以為佛果。法慧菩薩等十箇慧菩薩，以為普賢行修行之因。為此十住，以入方便三昧力，真證法身妙慧，即世界名花，以花開敷現果故。所現佛果皆號之為月者，為明十住之中創見法身妙慧現前，無煩惱熱，得佛法身，清涼如月，故以所見道除惑處而為世界。因陀羅花者，此云能主花也。明初發心住，生在佛家，能為眾生設法主故。波頭摩花者，赤蓮花也。明治地住，進修增勝。赫奕開敷，可觀之義。總是以隨位入道處因果，為佛及國土世界、菩薩之名皆非外有，總明自行所行也。如十行位中十箇慧世界、十箇佛號皆名之為眼，以為其佛果。功德林等十林菩薩，以為其行行之因。以次十向、十地，如經可知，至位方明。大要言之，以當位十佛為本位之果，當位十菩薩為當位修行之因。如此初會中，以如來為當五位之果，普賢菩薩及諸神天等為五位修行之因。又普賢菩薩及諸神天等，以毘盧遮那根本智為起修行本因，以自己修行之身為佛差別智果故。為以佛性智果為因，以現修之身即理智之性果故，互為因果體用。是故神天嘆德中，先嘆佛德、次嘆自己與佛同智同德也。此為入法界之樣，令諸學者迷即凡、悟即佛，故以智悲齊進也。如善財童子十行初位中歡喜行善知識所居之國，名為三眼，還同十行菩薩所居世界，名為親惠世界、寶惠世界等十惠世界也。如三眼者，一摩訶般若、二解脫、三法身。亦以智眼、慧眼、法眼為三眼故。如世品字，如摩醯首羅天王面上三目故，為一切佛法不離此大智大慧法身故。此十慧世界義，通此三眼。以是善財十行之中初善知識國名三眼，比丘名善見，即同十行之位。佛號常住眼佛、無勝眼佛。名為善見者，具三眼也，為十行之中以智眼知眾生根而同行故。佛號為眼，善知識名善見。目髮紺青、皮膚金色、圓光一尋，相好如佛者，明十行中所行三眼行因，果即佛也。在林中經行者，明萬行稠林，覆蔭眾生故。還如十行位中，菩薩號功德林、慧林、勝林等十林菩薩也。善財十行中知識，即以比丘林中經行為十行位中之行處。如下文中，以功德林等十林菩薩為所行。今此初會中，即以主稼神為佛果十行資糧，眾生入佛位故，資糧見道菩薩長大悲故。如此會佛果五位，與第二三會已後諸菩薩進修五位，及善財童子示行五位，前後相參體勢相似，總明佛果、普賢行果體用相資始終不異。以是義故，五位中五十種資糧、五十種佛果，互為主伴、互為因果、互為體用。以如來理智性常資普賢行使令無染，普賢行常資如來性果使得圓滿悲智，廢一邊一切不成。所有行門即是人天因果，設得出世即是聲聞二乘，及出世淨土菩薩，及留惑潤生等。故非法爾理智，世及出世大悲動靜染淨自在圓融故。如此十行與佛果資糧，猶如黃瓜，果花同出、花果相資，以無作功德而為自在也，法爾理智行周故。

Third, from the crop-ruling spirits down to the day-ruling spirits, these ten assemblies of spirits clarify the cause and effect of the Dharma gate of the ten practices for benefiting sentient beings. This is because the crop-ruling spirits symbolize practice as provisions (saṃbhāra). Just as the mundane world uses crops as provisions to nourish conditioned bodies, the Buddhadharma uses the practices of the ten pāramitās as provisions to nourish the dharmakāya, causing mundane habitual tendencies to gradually diminish and supramundane habitual tendencies—great kindness, great compassion, and great wisdom—to be accomplished. As for the stage of provisions, according to the explanations of the Three Vehicles, the ten faiths, ten abodes, ten practices, and ten dedications are the four kinds of provisions prior to the path; the first ground and above are the path of seeing and the preparatory stage (prayoga). For bodhisattvas prior to the grounds in the Three Vehicles, they cultivate conditioned and defiled practices over one great asaṃkhyeya kalpa, and on the first ground they see the path. In this sūtra, however, within the ten faiths one has total faith that one's own mind and the nature, characteristics, and great wisdom of the Buddhas of the ten directions are an undifferentiated essence. In the initial mind of the ten abodes, by the power of cultivating the samādhi of expedient means, one sees the path. From the abode of initial aspiration and all the abodes above it, these together constitute the stage of seeing the path. The ten practices, ten dedications, and ten grounds together constitute the preparatory stage, together constituting the preparation of provisions. Because they advance together with the Buddha's cause and effect, they are the preparatory stage; they are equal to the Buddha-fruit, are provided with Samantabhadra's functional practices, and are provided with the fulfillment of compassionate vows. By using the natural fruition of the principle-wisdom of the dharmakāya seen in the initial mind of the ten abodes as provisions for Samantabhadra's practice, they do not belong to conditioned and impermanent human and celestial realms. From the abode of initial aspiration, as one advances through the five stages in cultivating the natural fruition of the principle-wisdom of the Tathāgata's dharmakāya and the fruition of Samantabhadra's practice, they serve as provisions for one another within the one true dharmadhātu. If one is discarded, neither is accomplished, and a mind of either defilement or purity arises. Therefore, one adorns practice with the fruit of the Buddha's principle and wisdom, and adorns the fruit with practice; hence it is called the Buddha's Avataṃsaka. For this reason, in the stages of the ten abodes, ten practices, and ten dedications below, the Buddhas of the ten directions all share the same name with the bodhisattvas who enter the stages, bestow wisdom upon them, and rub their crowns, joining them in the wisdom of identical essence. Bodhisattvas of the Three Vehicles, on the other hand, are mostly born in other pure lands, and above the fourth dhyāna there is a separate bodhisattva pure land; or, if they remain in the desire realm, it is said that by the power of their compassionate vows they retain afflictions to moisten rebirth. This is not like the Dharma gate of this sūtra, where one mounts the vehicle of the Tathāgata's dharmadhātu, and from the abode of initial aspiration, using the natural fruition of the Tathāgata's great wisdom and dharmakāya and the fruition of Samantabhadra's practice, one universally pervades saṃsāra, making movement and quiescence equal, advancing universally in principle and phenomena, and curing remaining habitual tendencies through the essence and function of the dharmadhātu. In this Dharma there is no before or after, no old or new retributions. It is not like the separate teaching of the Three Vehicles, which speaks of other regions having separate pure lands while retaining afflictions in the Sahā world, where the preparatory stage is placed at the first ground, and the provisions at the beginning of the stages are placed in the ten faiths, ten abodes, and ten dedications. Since their five stages lack the Buddha-fruit, we clearly know that their seeing of the path on the tenth ground is not genuine. In this sūtra, within the mind of the ten faiths, one has faith that one's own mind possesses ten kinds of worlds—such as the Golden World, the Wondrous Color World, and the Lotus Color World; having ten such color worlds is because the ten minds of faith are conditioned, and therefore the realm of the Buddha in which they believe is form (rūpa). The Buddhas originally served—the Buddha of Immovable Wisdom, the Buddha of Unobstructed Wisdom, the Buddha of Liberation Wisdom—such ten Buddhas of wisdom are none other than one's own mind. This is because the ten kinds of fruits of wisdom of one's own mind in which one believes are taken as the names of the ten kinds of Buddha-fruits. When one ultimately realizes and cultivates to the fullness of all Buddhas, the wisdom accomplished is not different from this wisdom. Aside from this stage of the ten faiths where, with a mind of arising and ceasing, one has faith in the ten form worlds and the ten Tathāgatas of wisdom, when reaching the eleven grounds of the ten abodes, ten practices, ten dedications, ten grounds, and equal awakening, there are altogether fifty causes and effects, all of which take Samantabhadra's practice as cause and the natural principle-wisdom of the Tathāgata's dharmakāya as fruit, or they mutually interpenetrate so as to support and stimulate each other. Through these two kinds of cause and effect, within the five stages there are altogether one hundred layers of the Buddha's cause and effect; taking broadly the five layers of cause and five layers of fruit on each of the five stages, there are altogether one hundred and ten layers of cause and effect. As for the Buddha's cause and effect in the stage of the ten abodes, they are the Indra Flower World, the Padma Flower World, and the Jewel Flower World, and the Buddhas are named Distinctive Moon Buddha, Inexhaustible Moon Buddha, and Immovable Moon Buddha. In this way, ten flower worlds and ten Buddhas identically named 'Moon' constitute the Buddha-fruit. The ten bodhisattvas of wisdom, such as Bodhisattva Dharmamati, constitute the cause of cultivating Samantabhadra's practice. For these ten abodes, through the power of entering the samādhi of expedient means, truly realize the wondrous wisdom of the dharmakāya; thus the worlds are named 'flower,' because flowers blossom to reveal the fruit. That the manifested Buddha-fruits are all named 'Moon' is to clarify that in the ten abodes, when the wondrous wisdom of the dharmakāya is newly seen and appears before one, there is no fever of affliction; one attains the Buddha's dharmakāya, which is refreshing and cool like the moon. Therefore, the place where the path seen eliminates afflictions is taken as the world. 'Indra flower' is translated here as 'flower capable of being sovereign,' clarifying that in the abode of initial aspiration, one is born into the Buddha's household and is capable of acting as the lord of the Dharma for sentient beings. 'Padma flower' is the red lotus flower, clarifying that in the abode of preparing the ground, one advances in cultivation with increasing excellence, brightly blooming in an admirable manner. In all cases, the cause and effect of the place where one enters the path according to the stage constitutes the names of the Buddhas, lands, worlds, and bodhisattvas; none are external, but all clarify one's own practice and what is practiced. Likewise, in the stage of the ten practices, the ten worlds of wisdom and the ten Buddha names are all called 'Eye,' which constitutes their Buddha-fruit. The ten Forest Bodhisattvas, such as Guṇavanna (Merit Forest), constitute the cause of their practice. The subsequent ten dedications and ten grounds can be known from the sūtra and will be clarified when reaching those stages. In general, the ten Buddhas of the corresponding stage are taken as the fruit of that basic stage, and the ten bodhisattvas of the corresponding stage are taken as the cause of cultivation for that stage. Thus in this initial assembly, the Tathāgata corresponds to the fruit of the five stages, and Samantabhadra Bodhisattva together with the various spirits, devas, and so forth, correspond to the cause of cultivating the five stages. Furthermore, Samantabhadra Bodhisattva, the various spirits, devas, and so forth take Vairocana's fundamental wisdom as the fundamental cause for initiating cultivation, and take their own bodies of cultivation as the fruit of the Buddha's discriminating wisdom. Because they take the fruit of the Buddha's natural wisdom as the cause, and their currently cultivated bodies are precisely the natural fruit of principle and wisdom, they are mutually cause and effect, essence and function. Therefore, in the spirits' and devas' praises of virtue, they first praise the Buddha's virtue, and next praise their own possessing the same wisdom and virtue as the Buddha. This is the model for entering the dharmadhātu, causing all learners to realize that when deluded they are ordinary beings and when awakened they are Buddhas; hence wisdom and compassion advance together. For instance, the land where the kalyāṇamitra of the stage of joyful practice—the initial stage of the ten practices—resides, whom the youth Sudhana visits, is named Three Eyes; this is identical to the worlds where the bodhisattvas of the ten practices reside, named the World of Loving Wisdom, the World of Jewel Wisdom, and so forth, comprising the ten worlds of wisdom. As for the 'three eyes': first, mahāprajñā; second, liberation; third, dharmakāya. They are also taken as the three eyes of the wisdom eye, the insight eye, and the Dharma eye. They are like the character pin (品) in the mundane world, or like the three eyes on the face of the king of the Maheśvara heaven; for all Buddhadharmas do not depart from this great wisdom, great insight, and dharmakāya. The meaning of these ten worlds of wisdom applies to these three eyes. Therefore, the country of Sudhana's first kalyāṇamitra in the ten practices is named Three Eyes, and the monk is named Sudarśana (Good Sight), which corresponds to the stage of the ten practices. The Buddhas are named Permanently Abiding Eye Buddha and Invincible Eye Buddha. Being named 'Sudarśana' (Good Sight) means possessing the three eyes, because within the ten practices, one knows sentient beings' capacities with the wisdom eye and practices together with them. The Buddha is named 'Eye,' and the kalyāṇamitra is named 'Sudarśana' (Good Sight). Having dark blue eyes and hair, golden skin, a round halo of one fathom, and physical marks like a Buddha clarifies that the cause of the practice of the three eyes cultivated in the ten practices has the Buddha as its fruit. Walking in the forest clarifies that the dense forest of myriad practices provides protective shade for sentient beings, just as in the stage of the ten practices the bodhisattvas are named Merit Forest, Wisdom Forest, Superior Forest, and so on, the ten Forest Bodhisattvas. Sudhana's kalyāṇamitra in the ten practices uses the monk walking in the forest as the place of practice for the stage of the ten practices, just as below in the text the ten Forest Bodhisattvas such as Merit Forest constitute what is practiced. Now, in this initial assembly, the crop-ruling spirits serve as the provisions for the ten practices of the Buddha-fruit, so that sentient beings may enter the Buddha's stage and so that the provisions may nurture the bodhisattvas who have seen the path to expand their great compassion. In this way, the five stages of the Buddha-fruit in this assembly, the five stages progressively cultivated by the bodhisattvas in the second and third assemblies and thereafter, and the five stages demonstratively practiced by the youth Sudhana correspond to one another before and after with similar structures, collectively clarifying that the essence and function of the Buddha-fruit and the fruition of Samantabhadra's practice mutually support each other and are non-different from beginning to end. For this reason, the fifty kinds of provisions and the fifty kinds of Buddha-fruits across the five stages are mutually primary and companion, mutually cause and effect, and mutually essence and function. Because the Tathāgata's nature of principle and wisdom constantly supports Samantabhadra's practice to keep it undefiled, and Samantabhadra's practice constantly supports the Tathāgata's natural fruition so as to perfect compassion and wisdom, if either side is discarded, nothing is accomplished. Any practice gate [apart from this] is merely the cause and effect of humans and devas; or if it transcends the world, it is merely the two vehicles of śrāvakas, or supramundane pure land bodhisattvas, or retaining afflictions to moisten rebirth, and so forth. Therefore, they are not natural principle-wisdom, nor do they possess the sovereign, perfect interpenetration of mundane and supramundane, great compassion, motion and stillness, defilement and purity. These ten practices and the provisions of the Buddha-fruit are like a cucumber: the fruit and flower emerge together, and the flower and fruit support each other, acting with sovereignty through unconditioned merit; this is because natural principle and wisdom are fully present in practice.