新華嚴經論 14.31

14.31

二明約初信心者，即此當一品及通一部，總為信心。總信五位中因果心無疑滯，方可以行。如有教說：譬如有人過五百由旬嶮道，先知通塞，然後行往。喻如十信菩薩於信心之中，先知五位進修通塞，預以願行防之，以信自心分別之性本是一切諸佛不動智體，用防邪見，外取他境故。以隨位妄謂散動，障真智故，以禪波羅蜜防之。以隨位第八住、第八行、第八迴向、第八地智增滯寂，障真無作大悲故，以一百四十大願防之。以樂生死障真智故，以四念處觀等三十七助菩提分法防之，及十諦觀及十十二緣生觀防之。以十波羅蜜利益眾生恐不弘廣故，以四攝、四無量法防之。以自求樂果教化眾生不周廣故，起十迴向，加以大願大慈大悲，不捨一切惡道地獄人天，遍生其處以防自樂、違菩提心，有所得故。以是義故，十信之心總通五位，迷皆成信。若自信徹，趣求，無法不達。若也疑心不除，豈成信也？如此品舉佛果門，至〈賢首品〉舉佛神通及佛所行業行，使之初信心者信徹故，始名信心。今此一部之經，頓舉五位因果諸佛果門，總成信已入位修行，方始不迷理智。如人造食，五味一時頓熟，方始食之。從初食時五味同食，乃至食竟，其味不離五也。明五位因果，十信總明，時亦不移本末，為信三世一際故。畢竟佛果不離初信之法，如依樣畫像等喻可知。於此神通示法門中，總有四十一行經，長科為十一段。第一「爾時世尊知諸菩薩」已下一行半經，明如來知眾所念，以神通現法。

Second, as for explaining with reference to the initial faithful mind: this very chapter and the entire text as a whole serve collectively as faith. Only when one has comprehensive faith in the causes and effects throughout the five stages, with a mind free of doubt and obstruction, can one proceed with practice. As the teaching says: it is like a person who is about to cross a treacherous road of five hundred yojanas; he must first know what is open and what is blocked, and only then proceed on his journey. This is analogous to the bodhisattva of the ten faiths, who, within the faithful mind, first understands what is open and what is blocked in the progressive cultivation of the five stages, and preemptively guards against [obstacles] by means of vows and practices. Because one has faith that the discriminating nature of one's own mind is fundamentally the essence of the unmoving wisdom of all buddhas, one uses it to guard against wrong views and grasping externally at other objects. Because erroneous, scattered movement according with the stages obstructs true wisdom, one guards against it by means of the dhyāna-pāramitā. Because the eighth abode, eighth practice, eighth dedication, and eighth ground in the succession of stages involve an increase in wisdom that stagnates in quiescence, obstructing true unconditioned great compassion, one guards against it by means of the one hundred and forty great vows. Because delighting in saṃsāra obstructs true wisdom, one guards against it by means of the thirty-seven factors conducive to awakening, such as the contemplation of the four stations of mindfulness, as well as the contemplation of the ten truths and the contemplation of the ten and twelve links of dependent origination. Because in benefiting sentient beings by means of the ten pāramitās one fears it may not be extensive and vast, one guards against it by means of the four means of embracing and the four immeasurable states. Because seeking pleasant results for oneself leads to an incomplete and unbroad teaching and transformation of sentient beings, one gives rise to the ten dedications, augmenting them with great vows, great kindness, and great compassion, not abandoning any of the bad destinies, hells, humans, or devas, but taking birth universally in those places so as to guard against seeking personal pleasure, going against the bodhicitta, and having grasping. For these reasons, the mind of the ten faiths thoroughly penetrates the five stages, so that all delusion becomes faith. If one's self-confidence is thorough, then in whatever one approaches and seeks, there is no phenomenon one will not penetrate. If the doubting mind is not eliminated, how could it become faith? Thus, this chapter sets forth the gateway of the fruit of buddhahood, and up through the 'Chapter on the Worthy Leader' sets forth the buddha's spiritual superknowledges and the practices performed by the buddha, so that one of initial faith may have thorough faith; only then is it named the faithful mind. Now, this single sūtra suddenly sets forth the five stages of cause and effect and the various gateways of the fruit of buddhahood; once one has fully established faith and entered the stages to engage in practice, only then will one not be deluded regarding principle and wisdom. It is like a person preparing food: only when the five flavors are all suddenly cooked at the same time does one begin to eat it. From the very beginning of eating, the five flavors are eaten together, and until the eating is finished, the taste never departs from the five. In clarifying the cause and effect of the five stages, the ten faiths clarify them as a whole; nor does the time shift between beginning and end, because one has faith that the three times are of a single boundary. The ultimate fruit of buddhahood is never apart from the teaching of initial faith, as can be known from analogies such as painting an image according to a model. Within this gateway of the teaching demonstrating spiritual superknowledges, there are forty-one lines of the sūtra in total, divided broadly into eleven sections. First, from 'At that time, the World-Honoured One knew what the bodhisattvas were thinking' onward, there is one and a half lines of the sūtra, clarifying that the Tathāgata, knowing what the assembly was thinking, manifested the teaching by means of spiritual superknowledges.