新華嚴經論 12.9

12.9

第十大自在天王，表第十法雲地。如下歎德中，皆勤觀察無相之法所行平等，明此位無相智成。如《菩薩本業瓔珞經》云「三賢菩薩能伏三界麁業麁相續果，初地已上亦伏亦斷，八地已去色因業勝，因境緣法執習故。」明猶有於境見未純熟，猶法執習在故。九地已去心因業勝，內心自緣，法執習故。九地有內心緣，法執習故。十地之中，心色二習一時總盡，十地方心境二緣中得無礙自在故。從八地至十地無功用中，緣真法執內外習亡，於十一地普賢門猶未自在。如〈十定品〉中求覓普賢不見者是。又《智論》云「第九天外更有別十地菩薩天，名摩醯首羅。此天有八臂三目，騎白牛，一念知三千大千世界雨滴之數。」此是引進菩薩方便設法託事表法，及攝化境界漸增勝故。望一乘法界理事同參，一微塵內諸佛國土人天同處，身塵毛孔如影相入。修真之者須當如實而知，莫隨化相應，須以同時具足相應門、一多相容不同門、諸法相即自在門、因陀羅網境界門、微細相容安立門、祕密隱顯俱成門、十世隔別異成門、主伴交參無礙門、託事現法生解門、唯心迴轉善成門，以此十玄門該之，即理順故。已上神天之位，但利生門中託事表法令易解故。如如來實非牛王龍王象王，以託表之，令生解故。望得道處，其智無形無為而能知萬有，即為神也。以此神性隨行祐生，即行非虛也。以智常居三界不隨染淨，以此自在，寄位如王。以通化無方福過群品，寄位同天。即隨行遍生，行非虛也。同異總得，表實無妨。從大眾圍遶常隨佛眾之中，從普賢菩薩至大自在天已來，此四十一眾，義分為二：一現果成因彰位分，如已前列眾是。二從位舉法進修寄同獲益分，如向下直至普賢海月光等是。今從第二卷初「爾時道場眾海悉已雲集」已下，至第五卷中「海月光大明菩薩眾」以來，此四十一眾，是從位舉法進修寄同獲益分。此中合有五十眾，為普賢等眾十箇菩薩，當等覺十一地法門。十箇互參，自具十眾，為一人具十，總為五十眾。如下獲益分中，入即同佛知見，為與後學者作樣式，令倣之也。不悟是凡，悟已同佛知見，故名初發心時便成正覺。如以下神天獲益之中，各有二十行頌，皆初兩行歎佛之德；後十八行，皆三句歎佛，一句自歎與佛同知。其例如是，隨時科文、隨時稱歎，無煩更釋。唯普賢菩薩一人獨入十法者，普賢眾明一位普周眾行也。海月光眾但歎佛德與自所入之法相似，以此頌中更不別歎自德。如普賢眾中加淨德妙光菩薩，是文殊師利別號。文殊師利，此云妙德。又《法華經》內往昔號妙光，又妙德、妙光其意相似。以德為光，以能破闇發明故。今在普賢眾內表法，明因果理智萬行圓融故。普賢獨獲十種益者，明一即一切故，明一多自在延促自由故，是總攝義也。

Tenth, the kings of the Maheśvara heaven represent the tenth ground, the Cloud of Dharma. As in the praise of their virtues below, they all diligently contemplate the equality of the practice of signless phenomena, illustrating that at this stage, signless wisdom is perfected. As the Bodhisattva Yingluo Benye Jing states: 'Bodhisattvas of the three stages of worthiness can subdue the coarse karma and coarse continuous fruits of the three realms; from the first ground onward, they both subdue and sever them; from the eighth ground onward, the karma of form causes predominates, because of the habit of attachment to phenomena conditioned by cognitive objects.' This illustrates that there is still perception of objects that is not yet fully ripened, and the habit of attachment to phenomena still remains. From the ninth ground onward, the karma of mental causes predominates, because the internal mind internally conditions [objects], and there is the habit of attachment to phenomena. On the ninth ground, there is internal mental conditioning and the habit of attachment to phenomena. On the tenth ground, both mental and form habits are exhausted simultaneously all at once, and only on the tenth ground does one attain unhindered mastery amidst the two conditions of mind and objects. In effortless functioning from the eighth ground to the tenth ground, the inner and outer habits of conditioning true Dharma-attachment perish, yet regarding the universal gate of Samantabhadra on the eleventh ground, one is not yet sovereign. This is exemplified in the 'Chapter on the Ten Samādhis,' where one seeks Samantabhadra and cannot see him. Furthermore, the Dazhidulun states: 'Beyond the ninth heaven, there is another heaven for tenth-ground bodhisattvas, named Maheśvara. This deva has eight arms and three eyes, rides a white bull, and in a single thought knows the number of raindrops in a trichiliocosm.' This is an expedient setting forth of phenomena by taking up mundane things to express the Dharma in order to guide bodhisattvas, and because the realm of gathering and transforming gradually increases in supremacy. Looking to the mutual participation of principle and phenomena of the One Vehicle dharmadhātu, within a single fine dust mote all buddha lands, humans, and devas dwell together, and bodily dust motes and pores interpenetrate like shadows. Practitioners of the real must know it truly in accordance with reality and not chase after transformed appearances. One must subsume them with these ten profound gates: the gate of simultaneous complete correspondence, the gate of the mutual inclusion and difference of the one and the many, the gate of the sovereign mutual identity of all phenomena, the gate of the realm of Indra's net, the gate of the subtle mutual inclusion and establishment, the gate of the simultaneous perfection of the hidden and manifest, the gate of the different accomplishment of separated intervals in the ten time-periods, the gate of the unhindered mutual interpenetration of host and companion, the gate of relying on phenomena to manifest the Dharma and generate understanding, and the gate of the adept accomplishment of mind-only revolution; because then the principle will be consistent. The aforesaid stations of spirits and devas merely take up mundane things to express the Dharma in the gate of benefiting beings so that it is easily understood. Just as the Tathāgata is not actually an ox king, dragon king, or elephant king, but takes them up to express it so as to generate understanding. Looking to the place of attaining the Way, his wisdom is formless and non-active yet able to know all existence, which is precisely 'spiritual.' Using this spiritual nature to assist beings in accordance with practice, the practice is not in vain. Because wisdom constantly dwells in the three realms without following defilement or purity, through this sovereignty, he lodges his position as a king. Because his penetrating transformation is without fixed direction and his merit surpasses all classes of beings, he lodges his position as identical to a deva. Thus, following practice, he pervades all living beings, and the practice is not in vain. Identity and difference are both grasped, expressing the real without obstruction. From the great assembly surrounding and constantly attending the Buddha, from Samantabhadra Bodhisattva down to Maheśvara, these forty-one assemblies are divided in meaning into two: First, the section manifesting the fruit and completing the cause to reveal the levels of the stages, as in the previously listed assemblies. Second, the section advancing in cultivation by adducing phenomena from the stages and lodging identical attainment of benefit, as below straight down to the assembly of Samantabhadra, Sāgaracandraprabha, and the others. Now, from the beginning of the second fascicle, 'At that time, the ocean-like assembly of the bodhimaṇḍa had all gathered like clouds' downward, to the 'assembly of Sāgaracandraprabha Bodhisattva' in the fifth fascicle, these forty-one assemblies constitute the section advancing in cultivation by adducing phenomena from the stages and lodging identical attainment of benefit. In this, there should be fifty assemblies in total, because the ten bodhisattvas in the assembly of Samantabhadra and the others correspond to the Dharma-gates of the eleventh ground of equal enlightenment. The ten mutually participate, each possessing ten assemblies in itself; because one person possesses ten, there are fifty assemblies in total. As in the section on attaining benefit below, entering is identical with the insight of the Buddha; this is to provide a model for later learners, so they may emulate it. Not awakening, one is an ordinary being; once awakened, one is identical with the insight of the Buddha; hence it is called 'at the very moment of initial aspiration, one immediately accomplishes true enlightenment.' As in the attainment of benefit by the spirits and devas below, each has twenty lines of verses. The first two lines invariably praise the virtues of the Buddha; the subsequent eighteen lines invariably devote three lines to praising the Buddha and one line to self-praise of having the same knowledge as the Buddha. Their pattern is like this; dividing the text and praising in accordance with the occasion requires no further explanation. Only Samantabhadra Bodhisattva alone enters the ten dharmas, because the assembly of Samantabhadra illustrates that a single stage universally encompasses all practices. The assembly of Sāgaracandraprabha only praises the virtues of the Buddha as being similar to the Dharma into which they have entered; therefore, in these verses, they do not separately praise their own virtue. For instance, the addition of the bodhisattva Vimalapuṇyaprabhāsa in the assembly of Samantabhadra is another name for Mañjuśrī. Mañjuśrī here is translated as Wondrous Virtue. Furthermore, in the Saddharmapuṇḍarīka Sūtra, in the past he was called Varaprabha; also, 'Wondrous Virtue' and 'Wondrous Light' are similar in meaning. Taking virtue as light, it can shatter darkness and reveal illumination. Now being within the assembly of Samantabhadra expresses the Dharma, illustrating the harmonious integration of cause and effect, principle and wisdom, and all myriads of practices. That Samantabhadra alone attains the ten kinds of benefits illustrates that one is all, and illustrates the freedom of one and many, and the liberty of expansion and contraction; this is the meaning of total inclusion.