新華嚴經論 18.15

18.15

三隨文釋義者，於中大義義分為二：一長科經意、二隨文解釋。第一長科經意者，此一品四十九行經中，約作十段長科。一「爾時如來威神力故」已下至「恒對於佛」有三行半經，明十方同見如來不離其處分。二「爾時」已下至「寶莊嚴殿」可有兩行經，明不離十方一切菩提場普光明殿而昇夜摩天分。三「時夜摩天王」已下至「時彼天王敷置座已」已下有十四行經，明時分天王遙見佛來，化座莊嚴及恭敬分。四「向佛世尊」已下至「入此宮殿」可兩行半經，明時分天王請佛入殿昇座分。五「時佛受請」已下至「悉亦如是」可有一行經，明如來受請，都結十方同然分。六「爾時天王」已下有一行半經，明天王憶昔往因說頌歎佛分。七說頌之中有二十行頌，歎十如來曾來入此天宮分。八「如此世界」已下至「歎佛功德」有兩行半經，明十方同此一時歎佛分。九「爾時世尊」已下至「諸所住處」可兩行經，明如來受請入殿，殿博寬容分。十「十方世界悉亦如是」，此總結十方同此分。第二隨文解釋者，初「爾時」已下至「恒對於佛」，明十方一切處恒遍滿，無增減故。言不離菩提樹須彌頂而昇夜摩天者，明智遍一切處而示其身，非去來故。云遙見佛來者，明從十住向十行位故。即以神力化座者，明行立依空智而成無能所，定建立故。以座表行，號曰蓮華，明無作行成，無所染著故。藏者，含容義，明無行之行含藏眾善故。師子者，明無畏也，以無為之理智，處生死而無畏故。此依主為座名。百萬層級者，明十住十千、十行百萬，明隨位昇進階級故。百萬金網以為絞絡者，明此位中以行網化眾生故，此為報得依果故。十住十千、十行百萬，明昇進也。華鬘香寶及四種帳者，明以四攝法方便行含攝眾生故。四種蓋者，明以四無量心慈悲喜捨覆蔭眾生故。百萬光明而為照曜者，明以智眼觀根而攝化故。天王者，行自在也。恭敬頂禮者，行行無慢也。梵王踊躍者，淨行利生，見求乞者歡喜無厭也。百萬菩薩稱揚者，明以行濟物，眾聖歡喜稱歎也。天樂奏音者，明善能說法所招果也。四種雲者，以行慈覆俗。前云蓋，後云四種雲，明約器大小覆育故。摩尼雲亦然，隨根大小照燭與益故。百萬善根所生者，明已上莊嚴，皆明約行中善根所生故。為行能利物積善，即得諸覆護、眾福所嚴。已下如文可解。云善來善逝者，善滅眾惡苦災。逝者，度眾生而離縛。時佛受請昇殿者，明昇進正入十行位故。已上望佛自德十方恒自遍周。今作昇降者，總約眾生進修昇降故。二十行頌中，歎十佛昔曾入此殿者，明今所入十行理智與古無殊，此十如來還是約行昇進所成之號。前十住位昇須彌頂十如來名號，亦是隨位會古之號，明所入之法不異古今諸佛故。如十住位中，須彌頂上帝釋宮中遙見佛來，即於殿中安置普光明藏師子之座，為明初入如來智慧中生，即以方便三昧之門，名安置普光明藏，即明智慧照曜法界藏故。今此十行位，時分天王遙見佛來，化作寶蓮華師子之座者，明以行華設其教網漉諸眾生，令入如來智慧之境界藏故，蓮華表行無著義故。化座者，明行體，以依十住智慧，虛無法身無安立也，所作如化也，以茲所表。末後五行經，都結十方同時歎佛。如來入殿其殿包容如天所住者，明入位昇進，自智寬容，方知佛境故。

Third, as for interpreting the meaning according to the text: within it, the general meaning is divided into two: first, an outline of the sūtra's meaning; second, explaining the meaning according to the text. First, as for an outline of the sūtra's meaning: within the forty-nine lines of scripture in this one chapter, roughly ten sections of outline are made. 1. From "At that time, through the Tathāgata's spiritual power" down to "constantly facing the Buddha," there are three and a half lines of scripture, clarifying the section where the ten directions simultaneously see the Tathāgata not leaving his place. 2. From "At that time" down to "Jewel Adorned Palace," there are about two lines of scripture, clarifying the section where, without leaving all the bodhimaṇḍas and Universal Light Halls in the ten directions, he ascends to the Yama heaven. 3. From "At that time, the Yama Deva King" down to "when that deva king had finished arranging the seat," there are fourteen lines of scripture below, clarifying the section where the Deva King of Time Divisions sees the Buddha coming from afar, and adorns the transformed seat with reverence. 4. From "Toward the Buddha, the World-Honoured One" down to "enter this palace," there are about two and a half lines of scripture, clarifying the section where the Deva King of Time Divisions invites the Buddha to enter the palace and ascend the seat. 5. From "At that time the Buddha accepted the invitation" down to "all were likewise," there is about one line of scripture, clarifying the section where the Tathāgata accepts the invitation, summarizing that the ten directions are universally the same. 6. From "At that time the deva king" down, there is one and a half lines of scripture, clarifying the section where the deva king recalls past causes and speaks verses praising the Buddha. 7. Within the spoken verses, there are twenty lines of verse, praising the ten Tathāgatas who formerly entered this deva palace. 8. From "Just as in this world" down to "praising the Buddha's merit," there are two and a half lines of scripture, clarifying the section where the ten directions simultaneously praise the Buddha at this one time. 9. From "At that time the World-Honoured One" down to "all places where they dwelt," there are about two lines of scripture, clarifying the section where the Tathāgata accepts the invitation and enters the palace, and the palace is vast and commodious. 10. "The worlds of the ten directions were all likewise": this concludes in summary that the ten directions are identical in this. Second, as for explaining the meaning according to the text: First, from "At that time" down to "constantly facing the Buddha," it clarifies that all places in the ten directions are constantly and fully pervaded, without increase or decrease. Saying that he ascends to the Yama heaven without leaving the bodhi tree and the peak of Sumeru clarifies that wisdom pervades all places while manifesting his body, not having coming or going. Saying that he "sees the Buddha coming from afar" clarifies moving from the ten abodes toward the stage of the ten practices. Immediately transforming a seat through spiritual power clarifies that practice stands relying on the wisdom of emptiness and becomes devoid of subject and object, definitely established. Taking the seat to symbolize practice, it is called "Lotus," clarifying that non-active practice is achieved without defiled attachment. "Storehouse" (garbha) means containment, clarifying that the practice of non-practice contains and stores all goods. "Lion" clarifies fearlessness, because with the principle and wisdom of the unconditioned, one dwells in birth and death without fear. This names the seat according to the master. "One million tiers" clarifies that the ten abodes have ten thousand and the ten practices have one million, showing the stages of ascent in accordance with the position. "One million gold nets intertwined as webbing" clarifies that in this stage, one uses the net of practice to transform sentient beings; this is because it is the circumstantial fruition obtained as retribution. The ten abodes have ten thousand, and the ten practices have one million, showing advancement. Flower garlands, incense, jewels, and the four kinds of curtains clarify embracing and containing sentient beings through the skillful practices of the four means of embracing. The four kinds of canopies clarify covering and sheltering sentient beings through the four immeasurable minds of kindness, compassion, joy, and equanimity. "Illuminated by one million radiances" clarifies embracing and transforming by observing faculties with the eye of wisdom. "Deva king" indicates sovereignty of practice. "Reverently bowing with the head" indicates practicing each practice without arrogance. "The Brahmā king leaping with joy" indicates that through pure practice benefiting sentient beings, one feels joy without weariness upon seeing beggars. "Praised by one million bodhisattvas" clarifies that through practice rescuing beings, all the noble ones rejoice and praise. "Heavenly music playing sounds" clarifies the fruition attracted by being well able to preach the Dharma. "Four kinds of clouds" shelter the worldly through practicing kindness. Previously canopies were mentioned, and later four kinds of clouds: this clarifies covering and nurturing in accordance with the large or small capacity of the vessels. The mani clouds are likewise, illuminating and conferring benefit according to the large or small capacity of faculties. "Born of one million wholesome roots" clarifies that all the adornments above are born of the wholesome roots within practice. Because practice can benefit beings and accumulate good, one promptly obtains all kinds of protective shielding and is adorned with manifold blessings. Below is understandable according to the text. "Well-come and Sugata (Well-gone)": [Sugata means] well extinguishing manifold evils, sufferings, and calamities; "gone" means crossing over sentient beings so they are freed from bondage. "At that time the Buddha accepted the invitation and ascended the palace" clarifies that through advancement, he properly enters the stage of the ten practices. From the perspective of the Buddha's own virtue above, he is always universally pervasive in the ten directions. Now speaking of ascent and descent is solely with reference to the advance and retreat of sentient beings in cultivation. Within the twenty lines of verse, praising the ten Buddhas who previously entered this palace clarifies that the principle and wisdom of the ten practices entered now are no different from the past; these ten Tathāgatas are still titles accomplished in terms of the ascent of practice. The previous names of the ten Tathāgatas on the peak of Sumeru in the stage of the ten abodes were also titles matching the past according to stage, clarifying that the Dharma entered does not differ between the past and present Buddhas. For instance, in the stage of the ten abodes, when Śakra in his palace atop Sumeru saw the Buddha coming from afar, he immediately set up the Universal Light Treasury Lion Seat in the palace; this was to clarify that initially entering, one is born within the Tathāgata's wisdom, so through the gate of skillful samādhi it was called setting up the Universal Light Treasury, which clarifies that wisdom illuminates the storehouse of the dharmadhātu. Now in this stage of the ten practices, when the Deva King of Time Divisions sees the Buddha coming from afar, he transforms a jewel lotus lion seat; this clarifies using the flower of practice to set up his teaching net to filter all sentient beings, causing them to enter the realm-storehouse of the Tathāgata's wisdom, because the lotus symbolizes the meaning of non-attachment in practice. The transformed seat clarifies the essence of practice, which, relying on the wisdom of the ten abodes, is the empty and immaterial dharmakāya without establishment, and what is done is like an illusion; hence it is symbolized by this. The final five lines of scripture conclude by summarizing that the ten directions simultaneously praise the Buddha. That the Tathāgata enters the palace and that the palace contains him as the devas dwell clarifies that upon entering the stage and advancing, one's own wisdom becomes vast and commodious, and only then does one know the Buddha's realm.