新華嚴經論 19.6

19.6

三隨文解釋者，於中約分為二：一長科經意、二隨文解說。第一長科經意者，此之一品經約作十四段長科。第一「爾時」已下至「是為十」有二十五行經，明同號功德林，佛共加持功德林菩薩正說十行分。第二「佛子」已下至「第一歡喜行」有四十三行經，明正說初歡喜行之法門。第三「佛子」已下至「第二饒益行」有四十二行經，明饒益行。如是上下總一品，通偈頌有十四段經。末後兩段長行：初一段動地興供分，次一段功德林觀眾說頌分。次二百二行經，說頌歎法分。一品上下總通為十四段，如經自有分劑，不煩科文。如從初同號佛加持分中，約有四門分別：一明三昧名、二明同號佛數、三明同號諸佛所加、四明諸佛所以共入定菩薩同號。第一明三昧名者，何以名善思惟三昧？三昧者，云離沈掉，定之異名。且約禪定中有四種禪：一愚夫所行禪、二觀察義禪、三念真如禪、四如來禪。今云善思惟三昧者，是觀察義禪。為審定其法，善須觀察、正念思惟，安立法門，為後學者而作法則故。第二同號佛數者，舉萬佛剎微塵數佛皆號功德林，與入定者而同其號。明若迷其心境，無明與無限剎塵不殊；若了達心原，智慧功德等十方而無盡。以自一心洞曉，與法界福智無差。今此菩薩入此定門，以與一切諸佛契同福慧，遂得同號佛來加持，明與十方諸佛智慧解行同故、福德功德同故。第三明同號佛來加者，有六種加：一以言加，以言歎譽故；二毘盧遮那願力加，乘往願故；三毘盧遮那神力加，契佛神力故；四諸菩薩眾善根加。同善根故；五諸佛與智加，得十種無礙智故；六諸佛以手摩頂加，安慰許說法故。已下明功德林菩薩即從定起，正說十種行門。如下十種行中，以十波羅蜜為體。

Third, explaining following the text: this is divided into two sections: first, a major outline of the sūtra's meaning; second, commenting on the text as it proceeds. First, regarding the major outline of the sūtra's meaning: this single chapter of scripture is divided into fourteen major sections. The first section, from 'at that time' down to 'these are the ten,' consists of twenty-five lines of scripture, explaining that all the Buddhas sharing the name Guṇavana jointly empower Bodhisattva Guṇavana to directly expound the ten practices. The second section, from 'Sons of the Buddha' down to 'the first practice of joy,' consists of forty-three lines of scripture, explaining the direct teaching of the Dharma gate of the initial practice of joy. The third section, from 'Sons of the Buddha' down to 'the second beneficial practice,' consists of forty-two lines of scripture, explaining the beneficial practice. In this way, throughout the entire chapter, including the verses, there are fourteen sections of scripture. The final two prose sections: the first is the section on shaking the earth and presenting offerings; the next is the section on Guṇavana contemplating the assembly and speaking verses. Then follows the section of two hundred and two lines of scripture speaking verses in praise of the Dharma. The chapter throughout is divided altogether into fourteen sections; as the scripture naturally has its own divisions, there is no need to make a complex outline of the text. Now, in the first section on the empowerment by the Buddhas of the same name, there are four divisions of analysis: first, explaining the name of the samādhi; second, explaining the number of Buddhas of the same name; third, explaining the empowerment granted by the Buddhas of the same name; fourth, explaining why the Buddhas share the same name as the bodhisattva who entered samādhi. First, explaining the name of the samādhi: why is it named the 'Well-Reflected Samādhi' (Suvicārita-samādhi)? 'Samādhi' refers to being free from torpor and restlessness, which is an alternative name for meditative absorption (dhyāna). Briefly speaking, within dhyāna there are four types of dhyāna: first, the dhyāna practiced by ordinary fools; second, the dhyāna that contemplates meaning; third, the dhyāna that is mindful of tathatā; fourth, the Tathāgata dhyāna. What is here called the Well-Reflected Samādhi is the dhyāna that contemplates meaning. In order to firmly establish the Dharma, one must properly contemplate and correctly reflect upon it, establishing the Dharma gates to serve as a model for later learners. Second, regarding the number of Buddhas of the same name: mention is made of Buddhas as numerous as the dust-motes of ten thousand Buddha-kṣetras, all named Guṇavana, sharing their name with the one who entered samādhi. This shows that if one is deluded about one's mind and objects, ignorance is no different from boundless dust-motes of kṣetras; if one comprehends the source of the mind, wisdom and merit equal the ten directions and are inexhaustible. Because one's own single mind has penetrated clearly, it is not different from the blessing and wisdom of the dharmadhātu. Now this bodhisattva enters this samādhi gate, and because his blessings and wisdom match and accord with all Buddhas, he thereby receives the empowerment from Buddhas of the same name, showing that his wisdom, understanding, and practice are identical with those of the Buddhas of the ten directions, and that his merit and virtues are identical. Third, explaining the empowerments granted by the Buddhas of the same name: there are six types of empowerment: first, empowerment through words, because they praise and extol him with words; second, empowerment through Vairocana's vow power, because it rides upon past vows; third, empowerment through Vairocana's supernatural power, because it matches the Buddha's supernatural power; fourth, empowerment through the wholesome roots of the multitude of bodhisattvas, because they share identical wholesome roots; fifth, empowerment through the Buddhas bestowing wisdom, because he attains ten kinds of unobstructed wisdom; sixth, empowerment through the Buddhas rubbing his crown with their hands, because they comfort him and grant permission to preach the Dharma. Below, it explains that Bodhisattva Guṇavana then arises from samādhi and directly expounds the ten gateways of practice. As in the ten practices below, they take the ten pāramitās as their essence.