新華嚴經論 12.3

12.3

第四化樂天王，託事表焰慧地菩薩。以三十七助道品觀以捨為體，以本願故、法如是故，不捨教化一切眾生。以三十七助道觀門莊嚴慧業，將用化利一切眾生以為自樂，像此天處常以變化以悅自樂。亦名樂變化天，心外無境，從心變故。表此位菩薩從初發心住已，法空現前心外無境，為進修故，以三十七品助道法門對治此天及三界邪見等障，鍊磨心地用嚴慧業，使令明淨，將用教化一切眾生以為自樂，故名焰慧地也。如《菩薩瓔珞經》云「歡喜地菩薩名為逆流，離垢地名為道流，三地名為入流，四地須陀洹，五地斯陀含，六地阿那含，七地阿羅漢，八地變化生死，九地是智慧妙善地，十地是法雲地。」又《瓔珞經》云「十住菩薩入法流水，任運至佛。」如此《華嚴經》十住、十行、十向、十地、十一地，五位之中一一各有十重佛果，普賢行為因。十信位心，便信自心分別之性，為不動智佛、無礙智佛等十箇佛果，總為自心之智，方名信心。如是和會多諸同異，隨信解別親疎不等。但依當部進修行門，皆以總別同異成壞門該通圓融，皆不離剎那際，即義通也。若延促時取解，即違法界之道理。此天王眾有十天王，皆是精進波羅蜜中十波羅蜜，各各隨名義配之可見。常以精進波羅蜜為體。此位作鍊真金作莊嚴具喻。精進明修三十七助道之觀，對治三界邪業習故。此天身長八由旬，衣長十六由旬、廣八由旬，壽八千歲，日月歲數與前天倍。衣重一銖，食甘露味。歎德餘門，如前可解。

Fourth, the deva kings of Joyful Transformation borrow phenomena to symbolize bodhisattvas of the Ground of Blazing Wisdom. Taking contemplation of the thirty-seven factors of awakening with equanimity as its essence, because of original vows and because such is the Dharma, they do not abandon the teaching and transforming of all sentient beings. Adorning karmic wisdom with the gates of contemplation of the thirty-seven factors of awakening, they use this to transform and benefit all sentient beings as their own joy, resembling this heaven's constant use of transformation to delight in its own joy. It is also called the Heaven of Delighting in Transformation, for there are no objects outside the mind, arising as transformations from the mind. This symbolizes that for a bodhisattva of this stage, from the Abode of First Resolving the Mind onward, the emptiness of phenomena becomes manifest and there are no objects outside the mind. In order to advance in cultivation, they use the Dharma gates of the thirty-seven factors of awakening to remedy the obstacles of false views and the like in this heaven and the three realms, refining the mind-ground to adorn karmic wisdom and make it clear and pure, using it to teach and transform all sentient beings as their own joy; hence it is named the Ground of Blazing Wisdom. As the Bodhisattva yingluo jing states: "Bodhisattvas of the Ground of Joy are called 'going against the stream'; of the Ground of Freedom from Defilement, 'stream of the Path'; of the third ground, 'entering the stream'; the fourth ground is the srotaāpanna; the fifth ground, the sakṛdāgāmin; the sixth ground, the anāgāmin; the seventh ground, the arhat; the eighth ground is transforming birth and death; the ninth ground is the ground of wondrously wholesome wisdom; the tenth ground is the Ground of the Dharma Cloud." Furthermore, the Yingluo jing states: "Bodhisattvas of the ten abodes enter the stream of the Dharma, spontaneously reaching Buddhahood." In the Avataṃsaka Sūtra, in each of the five stages—the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground—there are ten levels of Buddha-fruition, with Samantabhadra's practice as the cause. At the stage of the mind of the ten faiths, one then has faith that the discriminative nature of one's own mind is the ten Buddha-fruitions such as the Buddha of Immovable Wisdom and the Buddha of Unhindered Wisdom; when these are completely understood as the wisdom of one's own mind, only then is it called the mind of faith. Harmonizing such many agreements and differences depends on the variations in faith and understanding, being either intimate or distant. Simply relying on the gates of advancing practice in this particular scripture, all are subsumed and harmonized through the gates of universal and particular, identity and difference, integration and disintegration, none departing from the instant of a single kṣaṇa, and thus the meaning is coherent. If one interprets this in terms of extended or shortened time, one goes against the principle of the dharmadhātu. Among this assembly of deva kings there are ten deva kings, who are all the ten pāramitās within the vigor pāramitā; correlating them to the meaning of their respective names, this can be seen. They constantly take the vigor pāramitā as their essence. This stage uses the metaphor of refining genuine gold into ornamental vessels, because one vigorously and clearly cultivates the contemplation of the thirty-seven factors of awakening to remedy the habits of unwholesome karma in the three realms. The body of a deva here is eight yojanas tall; their clothing is sixteen yojanas long and eight yojanas wide; their lifespan is eight thousand years; the count of their days, months, and years is twice that of the preceding heaven. Their clothing weighs one scruple, and they feed on the flavor of amṛta. The remaining aspects of praising their virtues can be understood as before.