新華嚴經論 16.38

16.38

四隨文釋義中，復分為二：一長科一品經意、二隨文釋義。一長科一品經意者，義分為十一段。一從「爾時佛神力故」已下有十九行半經，明佛以神力令眾來集分。二從「法慧菩薩承威說頌」已下有十行頌是，明法慧菩薩歎佛放光集眾分。三「爾時」已下，明一切慧承威說十行頌，明歎無相法為真實。四「爾時」已下，明勝慧菩薩說十行頌，歎凡夫迷五蘊之真性，由人說之方了。五爾時功德慧說十行頌，明妄取諸法真實之相。六爾時精進慧說十行頌，歎諸法自體無見，妄見迷真。七爾時善慧菩薩說十行頌，歎無眾生可盡，法非有無二見。八爾時智慧菩薩說十行頌，歎言說不能及真。九爾時真實慧菩薩說十行頌，歎諸法無合散性。十爾時無上慧說十行頌，歎佛所得法體無分別，不屬名數。十一爾時堅慧說十行頌，歎佛大悲出興利益。已上十菩薩各說十行頌，和會入位法，令身心諸計皆無所依，離於偏執，住佛所住。又從初菩薩來集分中十九行半經，復分為七段：一從「爾時佛神力故」五行半經，明菩薩來集。二「所從來土」已下三行半經，明菩薩世界之名。三「各於佛所淨修梵行」已下三行經，明本所事佛。四是「諸菩薩至佛所」已下兩行經，明菩薩來已化座而坐。五「如此世界中」已下兩行經，明結十方世界菩薩同然。六「爾時世尊」已下兩行半經，佛足指端放光，普照一切處帝釋宮殿。十信足輪下放光，此十住中足指端放光，明位勝進。十行足趺，十迴向膝上，十地眉間毫中放光，此表法位昇進故。還是第一會中〈現相品〉所放眉間之光，以果成信入位之光。足指光者，明入此住位身心智慧宮殿，表入聖之初故，是指端放光也。七「爾時」已下一行經，明法慧菩薩說頌歎佛。餘義隨文可知，約科文之意即悉其意。如初菩薩來集，共世界名，并本所事佛，總都會配當行及法門因果，始可得見其意況。從法慧菩薩，是此位中所修行之人，約所得如來智慧立名。世界名因陀羅華，是所修之法。殊特月佛，是初發心住位中約法所修之果。云因陀羅者，此云能主也。華者，是開敷感果義為。此十住中初發心菩薩，即能十方一切世界中示現成佛故。世界名能主，以能示現主導一切眾生故，以其行華能開敷自他智慧果故。經云「一一各與佛剎微塵數同名法慧菩薩俱」者，明智慧解行，了悟遍知是境界故，以達自心一切總爾故。一迷一切迷，一悟一切悟。此明唯應度者，自迷解故、智慧遍故。云從百佛剎微塵數國土外諸世界中來者，明迷云國土之外，解云來。但以迷無明，闇障廣多，以比之世界塵數；悟之解行廣多，故亦比之如世界之塵。智慧與無明相似，但只隔迷悟故。是故此經下文云「有三千大千世界量等經卷，內小眾生身中。」是其義也。佛號殊特月者，殊者勝也。特者奇也，月者清涼也，明入此位菩薩，此生住如來智慧家時，無始無明煩惱炎熱惡道熾然一時頓滅，唯有如來智慧朗然清涼如月故。明此位菩薩創始入真，以能破煩惱惑熱處，立自己佛果之名。以次十行、十迴向，隨位進昇，菩薩名、佛、世界名，各各隨位差別。十行中，佛果名號下名悉同名之為眼，為知根利眾生處立名。十迴向中佛果名號上名悉同名之為妙，為於生死中利眾生之妙用自在故。至位方明。又云「十方諸來法慧等十菩薩眾，各於佛所淨修梵行」者，明各於自心法身智慧能淨煩惱，清涼如月處，名為各於佛所淨修梵行。梵者淨也，以明此位菩薩妙慧現前，諸行體自淨故。為法性智慧任法運為，體無生滅故。明以體無生滅處，以標自心佛果故。是故有發心之士，應當如是以方便無作無思任性之定，而自顯發自心無性佛智慧門，即能於煩惱無所染污，便即名之殊特月佛。隨所來方各化作毘盧遮那藏師子之座者，此法慧菩薩是東方之位，明入位之首、破闇之初，如日初出東方，能破闇故。以智慧明，能破自他無始長夜之迷闇故，是故佛果名之殊特月佛。以初發心已為天人師，以是世界名能主華。其化所作之座名毘盧遮那藏師子之座者，是佛果座也。明毘盧者光也，遮那者遍也，明遍坐無始一切無明煩惱，以化作一切大智慧光明藏，遍照一切心境，化成法界自在解脫之門。師子者，得無畏也。已上總依主釋。結跏趺坐者，會妄想而為真智慧故，故為結跏趺坐。此十住位中十箇菩薩，同於善財童子於妙峯山頂上初入信之後入十住之初，德雲比丘下至慈行童女法門。相似文殊師利菩薩。以明初發信心。以此經中圓會教行，使令後學者令易解故。但說其教，不著能行之人，難解了故。以是義故，初會舉佛果神天，示入法而勸修，以明一一皆同佛知見。第二會勸生信解，以不動智佛以成信門。次說入位進修之教，則十住、十行、十迴向、十地、十一地法門。〈法界品〉末舉善財童子，是能行五位行者，以教行具彰，令易解故。若不如是，雖見教法，在行由迷。是故於此一部之經，因果理智、教行人士一一具彰也，令修道者倣學不謬故。此十住入真見道之初心，與後十行、十向、十地、十一地為正覺之果故。如人百歲，以初生為長故。人生十子，以初生為長。

Fourth, in explaining the meaning according to the text, it is divided again into two: first, a general outline of the chapter's meaning; second, explaining the meaning according to the text. As for the first, the general outline of the chapter's meaning, its sense is divided into eleven sections. First, from "At that time, through the Buddha's supernatural power" downward, there are nineteen and a half lines of sūtra text, explaining the section where the Buddha, through supernatural power, causes the assembly to gather. Second, from "Bodhisattva Dharmamati, relying on [the Buddha's] majestic power, uttered verses" downward, there are ten lines of verse, which are the section explaining Bodhisattva Dharmamati praising the Buddha's emitting of light to gather the assembly. Third, from "At that time" downward, it explains Sarvamati, relying on [the Buddha's] majestic power, speaking ten lines of verse, which explains the praise of the markless Dharma as real. Fourth, from "At that time" downward, it explains Bodhisattva Guṇamati speaking ten lines of verse, praising how worldlings are deluded about the true nature of the five aggregates and only understand when someone explains it to them. Fifth, at that time Guṇamati speaks ten lines of verse, explaining the false grasping of real marks in phenomena. Sixth, at that time Dhṛtimati speaks ten lines of verse, praising how the self-nature of phenomena is invisible, and false views confuse the truth. Seventh, at that time Bodhisattva Matimant speaks ten lines of verse, praising how there are no sentient beings to be exhausted, and Dharma is not the dual view of existence and nonexistence. Eighth, at that time Bodhisattva Jñānamati speaks ten lines of verse, praising how words and speech cannot reach the truth. Ninth, at that time Bodhisattva Satyamati speaks ten lines of verse, praising how phenomena have no nature of combination or dispersion. Tenth, at that time Anuttaramati speaks ten lines of verse, praising how the essence of the Dharma attained by the Buddha is non-conceptual and does not belong to names or numbers. Eleventh, at that time Dṛḍhamati speaks ten lines of verse, praising the Buddha's great compassion arising to bring benefit. The ten bodhisattvas above each speak ten lines of verse, harmonizing the Dharma of entering the stages, causing all calcultions of body and mind to have nothing to rely upon, leaving behind one-sided attachments, and dwelling where the Buddha dwells. Furthermore, the nineteen and a half lines of sūtra text from the initial section of the bodhisattvas gathering are further divided into seven subsections: First, from "At that time, through the Buddha's supernatural power," five and a half lines of sūtra text, explaining the arrival and gathering of the bodhisattvas. Second, from "the lands from which they came" downward, three and a half lines of sūtra text, explaining the names of the bodhisattvas' worlds. Third, from "each having cultivated pure brahmacarya under their Buddhas" downward, three lines of sūtra text, explaining the Buddhas they originally served. Fourth, from "these bodhisattvas, having arrived at the Buddha's place" downward, two lines of sūtra text, explaining that the bodhisattvas, having arrived, magically manifested thrones and sat down. Fifth, from "Just as in this world" downward, two lines of sūtra text, explaining the concluding remark that the bodhisattvas of the worlds of the ten directions were likewise so. Sixth, from "At that time, the World-Honoured One" downward, two and a half lines of sūtra text, where the tips of the Buddha's toes emit light, universally illuminating the palaces of Śakra in all places. In the ten faiths, light was emitted from beneath the wheel on the sole; here in the ten abodes, light is emitted from the tips of the toes, indicating the superior progress through the stages. In the ten practices, it is the top of the foot; in the ten dedications of merit, above the knees; in the ten grounds, light is emitted from the curl of hair between the brows—this signifies the ascent and progress through the stages of the Dharma. This is still the light from between the brows emitted in the "Chapter on Manifesting Marks" in the first assembly, being the light of the fruition perfecting faith to enter the stages. The light from the toes indicates entering this abode-stage, the palace of wisdom of body and mind, signifying the beginning of entering the noble [path], which is why light is emitted from the tips of the toes. Seventh, from "At that time" downward, one line of sūtra text, explaining Bodhisattva Dharmamati speaking verses in praise of the Buddha. The remaining points can be known following the text; by relying on the outline text, its intention will be fully grasped. For instance, when the first bodhisattvas gather, together with the names of the worlds and the Buddhas they originally served, if all are synthesized and matched to their corresponding practices and the causes and effects of the Dharma-gates, only then can their significance be seen. Bodhisattva Dharmamati is the person who cultivates in this stage, whose name is established based on the Tathāgata-wisdom he has attained. The world named Indrapuṣpa represents the Dharma that is cultivated. The Buddha Candraviśeṣa represents the fruition cultivated based on the Dharma in the stage of the abode of initial aspiration. "Indra" is translated here as "able to be lord." "Flower" has the meaning of blossoming to induce the fruition. Because the bodhisattva of initial aspiration in these ten abodes is immediately able to manifest attaining buddhahood in all worlds of the ten directions, the world is named "Able to Be Lord," as he can manifest and guide all sentient beings; and because his flower of practice can blossom into the fruition of wisdom for oneself and others. When the sūtra says, "each accompanied by as many bodhisattvas of the same name, Dharmamati, as there are dust motes in a buddha-kṣetra," it explains that the understanding and practice of wisdom, awakening and pervading, is this realm, because one realizes that one's own mind is universally so in all things. If one is deluded, all is deluded; if one awakens, all awakens. This explains that only those who are to be delivered understand their own delusion, and wisdom is pervasive. As for saying that they came from worlds beyond lands as numerous as the dust motes of a hundred buddha-kṣetras, delusion is called "outside the lands," and understanding is called "coming." It is simply that the dark veils of delusion and ignorance are vast and numerous, being compared to the number of dust motes of worlds; and the understanding and practice of awakening are vast and numerous, so they are likewise compared to the dust motes of worlds. Wisdom and ignorance resemble each other, separated only by delusion and awakening. Therefore, the lower text of this sūtra says: "There is a sūtra scroll equal in measure to a great trichiliocosm, contained within the body of a tiny sentient being." This is its meaning. As for the Buddha being named Candraviśeṣa, viśeṣa means supreme; viśiṣṭa means extraordinary; the moon means coolness. This explains that when a bodhisattva entering this stage dwells in this life in the family of the Tathāgata's wisdom, the scorching heat of beginningless ignorance and afflictions and the blazing of the evil destinies are all extinguished at once, leaving only the Tathāgata's wisdom, brilliant and cool like the moon. This explains that the bodhisattva of this stage begins to enter reality, and based on the place where he can destroy the scorching heat of affliction and confusion, the name of his own buddhahood fruition is established. Subsequently, in the ten practices and ten dedications of merit, as one ascends according to the stage, the names of the bodhisattvas, Buddhas, and worlds differ respectively according to the stage. Among the ten practices, the last part of the names of the Buddha-fruitions all share the name "Eye" (netra), establishing names based on knowing faculties to benefit sentient beings. Among the ten dedications of merit, the first part of the names of the Buddha-fruitions all share the name "Wondrous" (mañju/adbhuta), because their wondrous function in benefiting sentient beings within saṃsāra is sovereign. This will only be clarified when reaching those stages. Furthermore, when it says, "The assemblies of ten bodhisattvas including Dharmamati coming from the ten directions each cultivated pure brahmacarya under their Buddhas," this explains that each, in the place where the wisdom of the dharmakāya of their own mind can purify afflictions and is cool like the moon, is called "each cultivating pure brahmacarya under their Buddhas." "Brahma" means pure, explaining that for the bodhisattva of this stage, wondrous wisdom appears before him, and the essence of all practices is naturally pure. Because the wisdom of the Dharma-nature accords with the Dharma's functioning, its essence is without arising or ceasing. It explains that based on the place where the essence has no arising or ceasing, one marks the buddha-fruition of one's own mind. Therefore, a practitioner who generates the aspiration should, in this way, through the samādhi of non-action, non-thought, and accord with nature, spontaneously reveal and manifest the gate of the Buddha's wisdom of the non-nature of one's own mind; then one will be unpolluted by afflictions, and will immediately be named the Buddha Candraviśeṣa. As for each magically manifesting a Vairocanagarbha lion throne according to the direction from which they came: this Bodhisattva Dharmamati occupies the position of the east, which signifies the head of entering the stages and the beginning of destroying darkness, just as the sun initially rising in the east can destroy darkness. Because the brightness of wisdom can destroy the dark confusion of the beginningless long night for oneself and others, the buddha-fruition is named the Buddha Candraviśeṣa. Because upon first generating the aspiration he is already a teacher of devas and humans, the world is therefore named "Flower of the Able Lord." The seat he magically manifests is called the "Vairocanagarbha lion throne," which is the seat of the buddha-fruition. "Vairo" means light, and "cana" means pervasive, explaining that universally sitting upon all beginningless ignorance and afflictions, it is transformed into a treasury of great wisdom-light, universally illuminating all mind and objects, transforming into the sovereign gate of liberation of the dharmadhātu. "Lion" means attaining fearlessness. The above is an analysis entirely according to the Tatpuruṣa compound. As for "sitting cross-legged," because false thoughts are synthesized into true wisdom, one therefore sits cross-legged. These ten bodhisattvas in the ten abodes are identical to the Dharma-gates from the bhikṣu Meghaśrī down to the maiden Maitrāyaṇī, which the youth Sudhana entered after first entering faith on the summit of Mount Sugopita at the beginning of entering the ten abodes. They are similar to Bodhisattva Mañjuśrī in explaining the initial generation of faithful mind. Because in this sūtra teaching and practice are completely synthesized, it enables later students to understand easily. If it merely spoke its doctrine without attaching the persons capable of practice, it would be difficult to understand. For this reason, the first assembly raised the Buddha's fruition and the spirits and devas, showing their entry into the Dharma to encourage practice, explaining that each is identical to the Buddha's knowledge and vision. The second assembly encouraged the generation of faith and understanding, using the Buddha of Unmoving Wisdom to accomplish the gate of faith. Next, it expounded the teaching of entering the stages and advancing in cultivation, namely the Dharma-gates of the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground. At the end of the "Chapter on the Dharmadhātu," it raised the youth Sudhana, who is the practitioner capable of practicing the five stages of practice, so that doctrine and practice are both fully displayed, making it easy to understand. If it were not so, even though one saw the doctrinal teachings, one would still be confused in practice. Therefore, throughout this entire single sūtra, cause and effect, principle and wisdom, teaching and practice, persons and matters are all fully displayed one by one, so that those who cultivate the path may emulate them without error. This initial mind of entering the true path of seeing in the ten abodes is the fruition of right awakening for the subsequent ten practices, ten dedications, ten grounds, and eleventh ground. Just as a person living a hundred years regards his first birth as elder; or a person giving birth to ten sons regards the firstborn as the eldest.