新華嚴經論 16.17

16.17

四隨文釋義者，於此中義分為二：一科其一品經意、二隨文解釋。一科其一品經意者，於此一品經文，義分為十四段。一從「爾時智首菩薩」已下，從云何得無過失身語意業，於十問中，總有一百一十門問世間業等，如下可知。二從「云何生處具足」，問十具足中初種族具足中有二義：一世間，即是生族姓家為種族。二出世間，即是生在佛家。具佛種性，色相念慧等並是佛家，非世間故。三「云何」已下問十種慧，並是出世勝慧，如文可知。四「云何」已下問十種力。初因力者，所謂生生之中任運能發大菩提力。欲力者，志樂大菩提，心無退失故。方便力者，以大願善自覺悟，不費功力故。亦能覺他省功，不迂迴故。緣力者，能緣所緣不忘失，常大願故。根力者，大願善根不失故。觀察力者，能觀力、奢摩他力、毘鉢舍那力。觀共止雙行，二皆自在。或先觀後止、或先止後觀、或即止即觀、或即觀即止，悉皆自在。思惟力者，不失正理，智常現前故。五「云何」已下十問，問十善巧。初蘊善巧者，明同世間五蘊而生，不著五蘊之果。界善巧者，同十八界及三界法生，而不染三界法。處善巧者，三界六道為處，禪定解脫為非處，皆不離其中而無所染。緣起善巧者，不壞世十二緣生，處纏不污。色界欲界無色界善巧者，三界同事而無所著。過去未來現在善巧者，於過去劫在未來劫中、現在劫在過去劫中，三世互參皆自在故。六「云何」已下十問，問七覺三空，如文可知。七「云何」已下十問，問六度、四無量心，如文可知。八「云何」已下問佛十力，如文可知。九「云何」已下十問，問十王守護。此明願行所及而致招敬。十「云何」已下十問，問云何堪為眾生所依師導，如文可知。十一「云何」已下十問，問云何於眾生中最勝最妙，如文可知。十二「爾時」已下至「勝妙功德」以來有八行半經，明文殊領上一百一十問，及歎智首善問。十三「佛子菩薩在家」已下有一百四十大願，答前所問，令十信心菩薩常用其心，淨其身口意行，如文具明。十四最下「佛子若諸菩薩」有三行經，明依教而行，獲其勝益。已上以世間有此一百四十種事法，頓翻為一百四十種大願，用成十信內修行之心。雖是有為之心，能成十住。已後五位之內理智大悲之海，已後入位萬行之海，皆由此一百四十大願勝上緣力之所能成故。若初發心菩薩無此之願，所修解脫皆成聲聞獨覺之行，設是菩薩但生淨土，無成佛緣。為此教中發心菩薩，畢竟達此有為成其理智如也。

Fourth, interpreting the meaning by following the text: here the meaning is divided into two: first, classifying the thematic sections of the sūtra text of this single chapter; second, interpreting by following the text. As for the first, classifying the thematic sections of the sūtra text of this single chapter, the sūtra text of this single chapter is divided into fourteen sections in terms of meaning: First, from “At that time, the Bodhisattva Wisdom Foremost…” downward, beginning from how one attains bodily, verbal, and mental karma free from faults, among ten questions there are in all one hundred and ten inquiries concerning worldly karma and so forth, as can be known below. Second, from “How is one's birthplace complete…,” asking about the ten kinds of completeness, in the first, “completeness of clan,” there are two meanings: first, the worldly, which is being born into a family of noble clan and lineage as one's clan; second, the supramundane, which is being born into the family of the Buddha, being endowed with the Buddha lineage, where bodily marks, mindfulness, wisdom, and so forth are all of the Buddha's family and not worldly. Third, from “How…” downward, asking about ten kinds of wisdom, which are all supramundane supreme wisdoms, as can be known from the text. Fourth, from “How…” downward, asking about ten kinds of power: First, the power of cause means that in life after life one is able spontaneously to give rise to the power of great bodhi. The power of resolve means aspiring to and delighting in great bodhi so that the mind never regresses. The power of skillful means means that through great vows one skillfully awakens oneself without expending effort, and is also able to awaken others while saving effort, not going about in circles. The power of conditions means that the cognizing and the cognized are never lost or forgotten, because one constantly maintains the great vows. The power of faculties means that the roots of goodness of the great vows are never lost. The power of contemplation means the power of being able to contemplate, the power of śamatha, and the power of vipaśyanā: contemplation and calming are practiced together in tandem, and both are completely sovereign; or first contemplation and then calming, or first calming and then contemplation, or calming is precisely contemplation, or contemplation is precisely calming—in all of these one is completely sovereign. The power of reflective thought means not straying from the correct principle, so that wisdom is constantly present. Fifth, the ten questions from “How…” downward ask about the ten kinds of skillfulness: First, skillfulness regarding the aggregates clarifies that one is born conforming to the worldly five aggregates, yet does not attach to the fruitions of the five aggregates. Skillfulness regarding the elements means that one is born conforming to the eighteen elements and the phenomena of the three realms, yet is not defiled by the phenomena of the three realms. Skillfulness regarding the sense bases means taking the three realms and six destinies as bases and meditative concentration and liberation as non-bases, being separated from neither and yet free from defilement in their midst. Skillfulness regarding pratītyasamutpāda means not destroying the worldly twelvefold conditioned arising, dwelling in bondage without being defiled. Skillfulness regarding the form realm, desire realm, and formless realm means working together with others across the three realms without any attachment. Skillfulness regarding past, future, and present means that past kalpas are in future kalpas, and present kalpas are in past kalpas, so that the three times are mutually interpenetrating and completely sovereign. Sixth, the ten questions from “How…” downward ask about the seven factors of awakening and the three concentrations on emptiness, as can be known from the text. Seventh, the ten questions from “How…” downward ask about the six pāramitās and the four immeasurable minds, as can be known from the text. Eighth, from “How…” downward asks about the ten powers of a Buddha, as can be known from the text. Ninth, the ten questions from “How…” downward ask about the protection of the ten kings; this clarifies that where vows and practices reach, reverence is thereby invited. Tenth, the ten questions from “How…” downward ask how one becomes capable of serving as a teacher and guide upon whom sentient beings rely, as can be known from the text. Eleventh, the ten questions from “How…” downward ask how one becomes supreme and most wondrous among sentient beings, as can be known from the text. Twelfth, from “At that time…” downward up to “wondrously supreme merits,” there are eight and a half lines of the sūtra text clarifying that Mañjuśrī takes up the preceding one hundred and ten questions and praises Wisdom Foremost for questioning well. Thirteenth, from “Disciples of the Buddha: when a bodhisattva is at home…” downward, there are one hundred and forty great vows answering what was previously asked, causing bodhisattvas of the ten faiths to constantly apply their minds and purify the actions of their bodies, speech, and intentions, as the text fully explains. Fourteenth, at the very end, “Disciples of the Buddha, if bodhisattvas…,” has three lines of the sūtra text clarifying that by practicing in accordance with the teaching, one attains supreme benefit. Above, because the world has these one hundred and forty kinds of worldly affairs and phenomena, they are suddenly flipped into one hundred and forty kinds of great vows to accomplish the mind of inner cultivation within the ten faiths. Although it is a conditioned mind, it can accomplish the ten abodes. The ocean of principle-wisdom and great compassion within the five stages thereafter, and the ocean of myriad practices after entering the stages, are all able to be accomplished by the supreme conditioning power of these one hundred and forty great vows. If a bodhisattva of initial aspiration lacks these vows, whatever liberations they cultivate will all become the practices of śrāvakas and pratyekabuddhas; even if they are a bodhisattva, they will only be born into a pure land and lack the conditions for attaining buddhahood. For this reason, bodhisattvas who give rise to the aspiration in this teaching completely penetrate this conditioned [mind] to accomplish their principle-wisdom as Suchness.