新華嚴經論 16.16

16.16

三釋品宗趣者，以智首是下方頗梨色世界，佛號梵智，明是一切諸佛法本自體白淨無染之智，以為能問之人。文殊師利菩薩即是一切諸佛善擇妙慧，以為說法之主。以一切諸佛根本智慧之門，善自為問答之主伴，說一百四十大願之門，以成十信、十住、十行、十迴向、十地、十一地等普賢法界無盡行海。以本淨智，問其妙慧，說其一百四十淨願之門，用淨信等六位中染淨無明、七地法執現行、十地以來法執習氣、佛地二愚，一時於此信心之中不令偏執。以願防之，使令寂用無礙故。以此諸佛本淨智妙慧門，說一百四十大願，以防染淨二障以為宗趣故。以六位上通信并十住、十行、十迴向、十地、十一地，隨位修道。上煩惱六位中，一位上有二十故，六位共有一百二十根本無明，皆因身見、邊見。二見有二十，共隨位進修染淨煩惱，總有一百四十。為防此障，一百四十願令此進修者從初信心理事圓融，使信心者達其願體無虧，自心根本淨智妙擇之慧動寂俱真，不偏修故。是故華藏世界有如須彌山微塵數風輪所持，其上一切莊嚴，因大願風輪能持萬行，以行招果，因持果故，因以願力堅持報得風輪持剎故。又云「如是華藏莊嚴皆從普賢願力起」，為無願故，行乃不成，即莊嚴不現，不感無盡依果報故。由是義故，信心之上法性悲智妙慧萬行，總依佛有而為進修，不得別有。若離佛別有自法者，不成信心，不成十種勝解，不成修行。設苦行精勤，是邪精進，勤苦累劫，生人天中，一念貪瞋一切焚盡。是故此品下文云「住去來今諸佛之道，隨眾生住恒不捨離。」如諸法相悉能通達，斷一切惡、具足眾善，當如普賢色像第一，一切行願皆得具足。已上明宗趣竟。意明迴凡所執心境差別業，皆成願海具普賢門。

Third, in explaining the main theme of the chapter: Bodhisattva Jñānaśirṣa (Wisdom Foremost) is from the crystal-colored world below, where the Buddha is named Brahmic Wisdom, illustrating that this is the wisdom of the inherently white, pure, and unstained essence of all Buddhas' Dharma, serving as the questioner. Mañjuśrī Bodhisattva is the wondrous wisdom adept at discerning of all Buddhas, serving as the master who preaches the Dharma. Using the gateway of the fundamental wisdom of all Buddhas, they adeptly serve as master and companion in question and answer, expounding the gateway of the one hundred and forty great vows to accomplish the inexhaustible ocean of practices of Samantabhadra's dharmadhātu across the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground. Using originally pure wisdom, he questions wondrous wisdom and expounds the gateway of the one hundred and forty pure vows, so as to purify defiled and pure fundamental ignorance across the six stages such as faith, the active clinging to dharmas of the seventh ground, the karmic predispositions of clinging to dharmas from the ten grounds onward, and the two ignorances of the Buddha stage, all at once within this mind of faith without letting biased clinging arise. Guarding against them through vows causes quiescence and function to be unobstructed. Therefore, using this gateway of the originally pure wisdom and wondrous wisdom of all Buddhas, expounding the one hundred and forty great vows to guard against the two obstacles of defilement and purity constitutes the main theme. As for the six stages, they encompass faith, along with the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, cultivating the path according to each stage. Among the defilements of the six stages, there are twenty in each stage; thus the six stages together have one hundred and twenty fundamental ignorances, all caused by the view of individuality and extreme views. The two views have twenty, which together with the defiled and pure afflictions in progressive cultivation across the stages total one hundred and forty. To guard against these obstacles, the one hundred and forty vows cause this practitioner to be harmonious and unimpeded in principle and phenomena from the initial mind of faith, allowing the person of faith to realize that the essence of vows is without lack, and that the fundamental pure wisdom and wondrously discerning discernment of one's own mind are both true in movement and quiescence, avoiding biased cultivation. Therefore, the Lotus Treasury World is sustained by wind-circles as numerous as the dust motes of Mount Sumeru; all adornments upon it are because the wind-circles of great vows can sustain the myriad practices, invoking the fruit through practice, with the cause sustaining the fruit, and because through the power of vows one firmly maintains the wind-circles attained as retribution to sustain the lands. It is also said: 'Such adornments of the Lotus Treasury all arise from the power of Samantabhadra's vows.' Because without vows, practice is not accomplished, adornments do not appear, and one does not induce the inexhaustible circumstantial retribution. For this reason, the myriad practices of Dharma nature, compassion, wisdom, and wondrous discernment in the mind of faith all depend on the Buddha to be cultivated; there can be no separate existence. If one departs from the Buddha to have a separate dharma of one's own, one will not accomplish the mind of faith, will not accomplish the ten kinds of superior understanding, and will not accomplish practice. Even if one exerts asceticism and diligence, it is wrong vigor; toiling bitterly for multiple kalpas, one is reborn among humans and devas, and a single thought of greed or anger burns it all away. Therefore, the subsequent text of this chapter says: 'Abiding in the path of the Buddhas of the past, future, and present, and abiding along with sentient beings, never abandoning them.' Comprehending all characteristics of dharmas, severing all evil, and perfecting all goodness, one should be like Samantabhadra, foremost in physical form and image, with all practices and vows completely fulfilled. The explanation of the main theme is concluded above. The intent is to show that turning the karmas of distinction between mind and object clung to by ordinary beings all become an ocean of vows endowed with Samantabhadra's gateways.