新華嚴經論 18.7

18.7

三隨文釋義，分之為二：一長科經意、二隨文解義。第一長科經意者，約科為三段：第一初「爾時」已下，長行有三十三行半經，通偈頌有五十五行，明精進慧菩薩請法分。第二「爾時法慧菩薩」已下有六行經，明法慧菩薩許說分。第三「佛子菩薩摩訶薩」已下直至品末通偈頌，總明正說法分。從初第一請法分中，義分為二：一科此一段經之文意、二隨文解義。第一科此一段經文意者，約科為三段：第一「爾時」已下至「復次」有十二行經，明精進慧菩薩初起請法門分。第二「如諸菩薩」已下至「菩薩所行次第願皆演說」有二十一行經，明精進慧菩薩并舉當位應所修行之行及獲益重勸，說守護法分。第三「爾時」已下可有一行經，明精進慧以偈說重請分。第二隨文解釋者，從初「爾時」者，爾猶此，云說此法時也。精進慧菩薩者，約位加行成名，此通十箇慧之通稱。為今欲成此位之昇進，必籍精進之功。慧者照燭義，精進者無思義，以無思之慧照燭有作之功，有作本自無功，萬法本來自淨。萬法自淨，名之為精。無功智應，知根利生，名之為進。此約成位進修之稱也。菩薩者，如常說也。白法慧菩薩者，白者明也，明著名言，申其明也。云昇一切智乘者，明入此位也。以此位菩薩乘一切智乘，生如來家，入佛種智，為佛之子，恒蒙諸佛之所攝受故。明智相應其與益故，故云攝受。云獲諸菩薩廣大之藏者，如十迴向中智藏悲藏等十藏是也。「以何方便」已下，正說中十十法門是。云六通者，身通、天耳通、天眼通、宿命通、他心通、漏盡通。身通者，於一剎那際身隨智用，周遍十方對現色身，隨根普應。天耳通者，耳根常聞十方一切諸聲。天眼通者，眼根常視十方一切麁細等色。宿命通者，智隨三世一切眾生死此生彼，所作業行因果悉能知之。他心通者，一念能知三世一切眾生心念所欲。漏盡通者，隨智遍知一切諸法，而無情欲順癡愛心。此經又有十種通，如〈十通品〉說。三明者，一宿命、二天眼、三漏盡，是名三明。四無畏者，一一切智無畏、二漏盡無畏、三說障道無畏、四說盡苦道無畏。相好者，此經〈十身相海〉也。力無所畏者，十力也。一是處非處力、二業力、三定力、四根力、五欲力、六性力、七一切至處道力、八宿命力、九天眼力、十漏盡力，是為十。三世業果名為處，了達非有名非處。論主頌曰：

Third, explaining the meaning following the text is divided into two parts: first, outlining the general meaning of the sūtra; second, explaining the meaning following the text. As for the first, outlining the general meaning of the sūtra, it is divided in outline into three sections: First, from the opening words "At that time" onward, there are thirty-three and a half lines of prose in the sūtra, which together with the verses amounts to fifty-five lines; this clarifies the section in which the Bodhisattva Vīryamati requests the Dharma. Second, from "At that time the Bodhisattva Dharmamati" onward, there are six lines of the sūtra; this clarifies the section in which the Bodhisattva Dharmamati assents to expound [the Dharma]. Third, from "Disciples of the Buddha! A bodhisattva-mahāsattva…" onward, reaching straight to the end of the chapter together with the verses; this collectively clarifies the section containing the exposition of the Dharma proper. From within the first section, the request for the Dharma, its meaning is divided into two parts: first, outlining the textual meaning of this section of the sūtra; second, explaining the meaning following the text. As for the first, outlining the textual meaning of this section of the sūtra, it is divided in outline into three sections: First, from "At that time" onward down to "Furthermore," there are twelve lines of the sūtra; this clarifies the section in which the Bodhisattva Vīryamati first raises the request for teachings. Second, from "Just as all bodhisattvas…" onward down to "May you expound all the sequential stages of the bodhisattva's practice," there are twenty-one lines of the sūtra; this clarifies the section where the Bodhisattva Vīryamati brings up together the practices that should be cultivated in the current stage, as well as repeats the exhortation through the benefits attained, expounding the protection of the Dharma. Third, from "At that time" onward, there is approximately one line of the sūtra; this clarifies the section where Vīryamati repeats his request in verse. As for the second part, explaining following the text: from the beginning, "At that time"—"that" means "this," stating that it was at the time when this teaching was spoken. As for "the Bodhisattva Vīryamati," the name is established in reference to the stage's preparatory practice, and this is a general designation common to the ten kinds of wisdom. Because in presently desiring to accomplish the progression in this stage one must rely on the efficacy of vigor. "Wisdom" has the sense of illuminating, and "vigor" has the sense of non-deliberation; by means of wisdom without deliberation, one illuminates the efforts of intentional activity. Intentional activity is fundamentally devoid of effort, and all phenomena are originally pure of themselves. That all phenomena are pure of themselves is called "vigor" (jīng). Answering with effortless wisdom, knowing faculties and benefiting beings, is called "progress" (jìn). This is a designation in reference to the cultivation and advancement that accomplish the stage. "Bodhisattva" is as commonly explained. As for "addressed the Bodhisattva Dharmamati"—"addressed" (bái) means to make clear; by clarifying and formulating it in words, he articulates its clarity. As for "ascending the vehicle of all-knowledge," this clarifies entering this stage. Because a bodhisattva of this stage rides the vehicle of all-knowledge, is born into the house of the Tathāgata, enters the wisdom of the Buddha species, becomes a child of the Buddha, and is constantly gathered in and sustained by all buddhas. Since the corresponding clarity of wisdom confers benefit, it is said to be "gathered in and sustained." As for "attaining the vast treasuries of all bodhisattvas," these are the ten treasuries such as the treasury of wisdom and the treasury of compassion in the ten dedications. From "by what skillful means" onward are the ten sets of ten teachings in the exposition proper. As for the "six spiritual penetrations": they are the spiritual penetration of the body, the spiritual penetration of the heavenly ear, the spiritual penetration of the heavenly eye, the spiritual penetration of past lives, the spiritual penetration of others' minds, and the spiritual penetration of the extinction of contaminations. The spiritual penetration of the body means that within a single kṣaṇa the body follows the function of wisdom, completely pervades the ten directions, manifests form-bodies before [beings], and universally responds in accordance with their faculties. The spiritual penetration of the heavenly ear means that the ear faculty constantly hears all sounds in the ten directions. The spiritual penetration of the heavenly eye means that the eye faculty constantly sees all coarse and subtle forms in the ten directions. The spiritual penetration of past lives means that wisdom follows the dying here and being born there of all sentient beings throughout the three times, completely knowing the cause and effect of the karmic actions they have done. The spiritual penetration of others' minds means that in a single thought-moment one can know what is desired in the mental thoughts of all sentient beings throughout the three times. The spiritual penetration of the extinction of contaminations means that in following wisdom one completely knows all phenomena, yet without passions and desires or a mind that accords with delusion and craving. This sūtra also contains ten kinds of spiritual penetrations, as spoken in the "Chapter on the Ten Spiritual Penetrations." As for the "three clarities": first, past lives; second, the heavenly eye; third, the extinction of contaminations; these are called the three clarities. As for the "four fearlessnesses": first, the fearlessness of all-knowledge; second, the fearlessness of the extinction of contaminations; third, the fearlessness of explaining the obstacles to the Path; fourth, the fearlessness of explaining the path to the exhaustion of suffering. As for the "marks and characteristics," they are the "ocean of marks of the ten bodies" in this sūtra. As for "powers and fearlessnesses," they are the ten powers. First, the power of [knowing] what is possible and impossible; second, the power of karma; third, the power of concentration; fourth, the power of faculties; fifth, the power of desires; sixth, the power of natures; seventh, the power of the path leading everywhere; eighth, the power of past lives; ninth, the power of the heavenly eye; tenth, the power of the extinction of contaminations. These are the ten. Karmic fruition in the three times is called "possible" (the proper place), while thoroughly understanding non-existence is called "impossible" (not the proper place). The author of the treatise speaks in verse: