新華嚴經論 14.41

14.41

五舉上首菩薩之名者，名文殊師利，即是十方諸佛無性之中擇法妙慧，一切諸佛皆從此慧簡擇正邪而成正覺故。號文殊為十方一切諸佛之師，亦云佛母，明一切諸佛從此妙慧生故。若無此慧，設修解脫，但得二乘及淨土菩薩，非是乘如來乘而成正覺。是故乘此不動智體文殊妙慧、法身妙理大智，從信心上而經歷五位，不離不動智佛、文殊妙慧而成正覺故，號為乘如來乘、不思議乘、最勝乘、無上乘而成正覺故。亦號文殊師利為小男、為童子，明一切諸佛從此妙慧善知正法而初生佛家故，故號為童子菩薩。如來去世，文殊師利猶在世間，後當化緣以畢，於香山頂上示入涅槃。此是三乘教說。此經云「一切處文殊師利」，即明一切處眾生等共有之。今於此經信心之首，舉其名號明信心者，信自心妙擇之慧一同於此，不移古迹，此是一切諸佛及以眾生根本妙慧，凡聖等有，更無異性，如大王路，法則常然。但是諸經但有文殊為問答之首者，皆明法身妙慧之門；以普賢為問答之首者，皆妙智之萬行體用。如二士是一切諸佛理智妙用萬行之門，依其法門立其名號，現身成化以利眾生故。一切眾生發心之者，皆悉同修、皆悉自有自利利他之行，以為常範。今於教中，推在東北方清涼山，文殊師利并一萬菩薩於中住者，有三義：一令此界一切眾生忻心有趣善根不絕、二菩薩常住世間、三明隨方顯法示法易解故。前二門可知。第三隨方顯法者，明東北方者，取此閻浮一境東北方，此清涼山是也。經推在震旦國，亦曰支提那國，此云思惟。以其國人多所思慮、多所計度故，以立其名，即是漢國也。表法明東北是艮卦，艮為小男、為童蒙。丑寅之間是初明故，像文殊師利菩薩常以發起凡夫入正信及初見道之童蒙，令妙慧明生故。又如蹬山之頂至相盡處故，明如初入正信者創信諸法空故，能信法空妙慧生故。以丑如初信，以寅如初證見道故。卯辰巳為進修，午為中道，未申酉戌亥以為同事利生，子為師位。以坎卦為君、為師，處愚立範制，法利生故，是故為北方、為君、為師尊者所居，以明德而治故。

Fifth, in setting forth the name of the principal bodhisattva: his name is Mañjuśrī, which is the wondrous wisdom that discerns dharmas within the naturelessness of the Buddhas of the ten directions. Because all Buddhas achieve right awakening by selecting the correct and rejecting the erroneous through this wisdom, Mañjuśrī is designated as the teacher of all Buddhas of the ten directions, and also called the mother of Buddhas, illustrating that all Buddhas are born from this wondrous wisdom. Without this wisdom, even if one cultivates liberation, one merely attains the two vehicles or [becomes] a pure land bodhisattva, and does not achieve right awakening by riding the Tathāgata Vehicle. Therefore, riding this essence of immovable wisdom, Mañjuśrī's wondrous wisdom, and the dharmakāya's wondrous principle of great wisdom, proceeding from faith through the five stages without departing from the Immovable Wisdom Buddha and Mañjuśrī's wondrous wisdom to achieve right awakening, it is designated as achieving right awakening by riding the Tathāgata Vehicle, the inconceivable vehicle, the most supreme vehicle, and the unsurpassed vehicle. Mañjuśrī is also designated as a young boy or a youth, clarifying that because all Buddhas are newly born into the house of the Buddha through skillfully knowing the true Dharma via this wondrous wisdom, he is named the Youth Bodhisattva. After the Tathāgata passed away, Mañjuśrī remained in the world; later, when his conditions for conversion were completed, he manifested entering nirvāṇa atop Mount Gandhamādana. This is the teaching of the three vehicles. When this sūtra says, 'Everywhere is Mañjuśrī,' it clarifies that he is shared equally by sentient beings everywhere. Now, at the head of faith in this sūtra, his name is set forth to clarify that those of faith believe that their own minds' wisdom of wondrous discernment is identical to this, not departing from the ancient trace. This is the fundamental wondrous wisdom of all Buddhas and sentient beings, possessed equally by ordinary people and sages, without any difference in nature, like the great king's highway, its rule constantly so. In all sūtras, wherever Mañjuśrī is the foremost in question and answer, it clarifies the gate of the dharmakāya's wondrous wisdom; wherever Samantabhadra is the foremost in question and answer, it is the essence and function of the myriad practices of wondrous wisdom. These two masters are the gates of the myriad practices of the wondrous function of principle and wisdom of all Buddhas; based on their Dharma-gates their names are established, manifesting bodies to accomplish conversion to benefit sentient beings. All sentient beings who generate the aspiration cultivate them together, inherently possessing these practices of self-benefit and benefiting others as an eternal model. Now, within the teaching, it is attributed that in the northeast at Mount Qingliang, Mañjuśrī dwells together with ten thousand bodhisattvas; this has three meanings: first, to cause all sentient beings of this realm to have an aspiring mind with an aim, so that their roots of goodness are uninterrupted; second, that the bodhisattva abides permanently in the world; third, to clarify that revealing the Dharma according to the direction makes the demonstrated Dharma easy to understand. The first two gates can be known. The third, revealing the Dharma according to direction, clarifies that the northeast takes the northeast of this single realm of Jambudvīpa, which is this Mount Qingliang. The sūtra attributes it to the country of Cīnasthāna, also called Citina, which is translated here as 'thinking.' Because the people of that country do much thinking and much calculating, its name was established; it is the Han land. To represent the Dharma, the northeast is the Gen hexagram; Gen is the young boy, the immature youth. Between chou and yin is the first dawn; this resembles Bodhisattva Mañjuśrī always inspiring ordinary people to enter right faith and the immature youth who first see the path, causing their wondrous wisdom to arise brightly. Furthermore, it is like climbing to the summit of a mountain where characteristics come to an end; this clarifies that it is like those who first enter right faith initially believing in the emptiness of all dharmas, so that the wondrous wisdom capable of having faith in the emptiness of dharmas arises. Chou represents initial faith, and yin represents initial realization of seeing the path. Mao, chen, and si represent advancing cultivation; wu represents the middle way; wei, shen, you, xu, and hai represent benefiting beings through joint action; zi represents the position of the teacher. Because the Kan hexagram represents the ruler and the teacher, establishing models and setting rules while abiding in ignorance, and benefiting beings with the Dharma, it is therefore the dwelling place of the northern direction, the ruler, and the teacher, governing through bright virtue.