新華嚴經論 22.10

22.10

第三敘其昇進次第者，約立三門，一明三乘一乘十地同異、二明隨位進修次第、三明重敘說法之處及座體。一明三乘一乘十地同異者，有二義：一三乘十地、二一乘十地。一三乘十地者，如《仁王經》，雖安立內凡外凡菩薩修六波羅蜜作六種人王，若修檀波羅蜜得作小國王；并修戒波羅蜜作粟散王；并修忍波羅蜜得作鐵輪王，王一閻浮提；并修精進波羅蜜作銅輪王，王二天下；并修禪波羅蜜作銀輪王，王三天下；并修般若波羅蜜得作金輪王，王四天下，具足千子。自檀戒忍三度是外凡夫菩薩信心位，自進定慧三種度門是內凡位，是十住、十行、十迴向中位也。十地中名十聖位，修十波羅蜜得作十種天王，該管已上天位，自忉利為首。若約斷惑見道之中，三乘中地前修六波羅蜜，以空觀折伏現行及五見及五鈍使，且令伏息所有煩惱，如呪毒蛇不能害物，伏而不起。空觀心成，達心境本性無生，名為見道。若約修道，小乘以空觀滅情入寂，身智總亡。地上菩薩得三種意生身，而不隨空而滅智故。為不了根本無明住地是如來根本智故，受三界外變易生死故，已捨分段生死。三種意生身，初二三地得三摩跋提樂意生身，明從定發正慧念用故；四五六地得覺法自性意生身，明覺法自性任性生故；七八九十地得種類俱生無行無作意生身，明無功用任運生無作意故。五見者，一身見、二邊見、三見取、四戒取、五邪見。此已上五見名利使，能障見道作煩惱。小乘修空滅智。菩薩達法是空，有智慧、有慈悲之行，或生淨土、或處世因生隨意而樂自在也。五鈍使者，一貪、二嗔、三癡、四慢、五疑，通前為十使，此能障修道上隨事之行不能稱理。如是十使煩惱，小乘先斷見道上煩惱，後斷修道中煩惱。大乘菩薩於諸煩惱，以諸波羅蜜如理通融無斷無證。如上總明權教大乘中菩薩約簡斷惑地位得果。如是十地菩薩修法空無生菩提得十種意生身，於三界業外受變易生死，是生死無明住地未能了知。如是菩薩猶於一乘佛果華嚴經未聞，設聞不信不順不證不入，猶有厭苦心多，一向樂求出世淨土，猶欣淨土在於他方，佛果在三祇之後。《華嚴經》云「設有菩薩經無量劫行六波羅蜜、得六神通及修種種菩提分法，為不聞此《大方廣佛華嚴經》，猶名假名菩薩，不真菩薩。設復聞時，不信不順不證不入。」如《法華經》不退諸菩薩亦復不能知，總其例也。又云「若持八萬四千法藏十二部經為人演說，令諸聽者得六神通，亦未為難；聽受此經是則為難。」或為一分劣解眾生發菩提心者，三祇之劫方成佛故。三乘不退菩薩是十真如觀，或是觀空不退，不是以無明為根本智發心不退。此以前明時劫定實、淨土及穢土，全隔在於他方，忻厭之徒安立諸地故。二一乘十地者，從十信之心即信自心根本無明具分別見便為不動智佛，即文殊師利、覺首、目首等菩薩是其位也。以自信自心無始無明為不動智佛，文殊師利即為自心理智妙慧用也，法界大智大悲門普賢行海即是自己所行之行。如是信己，以為信心。是故從經之初以列如來成道之果，及十普賢，及海月光大明菩薩及神天等五十眾，以為現果成信門。諸菩薩神天等眾，示現入法獲益，所有入法皆同佛所得故，明信從自心無明上見不動智佛故。信亦是佛，悟亦是佛，以不異佛智體用為進修故。作此信時，普見一切眾生所有心量皆從如來大智而有，凡聖一體，同一智慧無有二性。如《金光明經》天女發願：「此語不虛者，願三千大千世界眾生悉皆金色具大人相。」當時稱願一切眾生悉皆金色具大人相，具如彼經廣明。又如此經〈如來出現品〉云「眾生種種樂及諸方便智，皆依佛智起。」又云「應信自心中常有諸佛出興於世，轉正法輪。」從如是信已，以方便三昧發出悟入現本智慧，與佛契同，名生如來智慧家，為真佛子。從此初住住佛所住種如來性，名清淨智慧。從此慧已，經十住、十行、十迴向，位位之中配十箇所修行之人、十箇修行之法、十箇修行，行下之佛果如前釋。十信、十住、十行、十迴向位中所配當者，是今此十地位修行之人，即金剛藏等三十八箇菩薩是。三十七箇是三十七助道法，助前十迴向中悲智妙用功終，不立自位佛果，為明十迴向中以大願力已圓、理智大悲事畢，十地但以助道行力成之使熟，乃至十一地佛果總如十迴向位也。解脫月菩薩一人表是能請法之人，亦表三十七助道之中解脫清涼之法樂也，故有此三十八菩薩。三十七同名為藏，唯一人名解脫月，即是表三十七助道之中無煩惱之果故。此四十心中位位成佛果及普賢行，非論人王梵王之位，但論位位之中以如來智生身，等法界、眾生界，對現一切眾生前身，非論意生身隨意所往也。但以根本無明成一切智海，一切世界一切處現形隨類應現，不論於此三界外別受變易生死。又於此同金色，總是信位之福，以信心廣大、願行廣大，自信與佛果智齊，起願修行。此福不難即得，如〈隨好光明功德品〉天鼓所說悔除法，以盡法界眾生數等善身口意舌，悔除所有業障。諸天問言：「云何悔除？」天鼓云：「觀業不從東西南北四維上下來，而共積集身心，乃至十方推求悉不可得。」乃至廣說如經。天鼓如是為諸天眾說法之時，百千萬億那由他佛剎微塵數世界兜率天子得無生法忍，得十地位。如上諸天子，總是過去修十信中十勝解業，為中有作惡業墮地獄中，蒙毘盧遮那光照其身，得生兜率天上，得天鼓說法，一時得十地離垢三昧。此為三生得十地果。若信解無作惡業者，一生成佛，如善財是也。云一生者，言見道無生性，總是入法界無時之生故。如三乘之教，刊削屈曲理滯難成，尚能信而為之；此一乘法，理智端直不剋不削，達自根本無明便為不動智佛，萬事自止，以智利生即是佛故。又將十迴向廣大無限悲願會融，令行廣大，稱法界智用而無作者、具行而無依者，即普賢行具故。世士大迷易成而功廣者即不信，多劫曲修刊削、難成功劣者反存其情，畢竟多生還須歸此教。如此經中少起信樂，獲得無邊廣大饒益。且如〈隨好光明功德品〉中說，約有六門。

Third, in setting forth the stages of ascent and progress, three gates are established: first, explaining the similarities and differences between the ten grounds of the Three Vehicles and those of the One Vehicle; second, explaining the stages of practice and progression according to rank; third, reiterating the place where the Dharma was spoken and the substance of the seat. First, in explaining the similarities and differences between the ten grounds of the Three Vehicles and those of the One Vehicle, there are two meanings: first, the ten grounds of the Three Vehicles; second, the ten grounds of the One Vehicle. First, regarding the ten grounds of the Three Vehicles: as in the Renwang jing, although it establishes inner and outer ordinary bodhisattvas practicing the six pāramitās to become six kinds of human kings—if practicing dāna-pāramitā, one may become the king of a small state; practicing together with śīla-pāramitā, one becomes a 'millet-scattered' king; practicing together with kṣānti-pāramitā, one becomes an iron wheel-turning king, ruling over Jambudvīpa; practicing together with vīrya-pāramitā, one becomes a copper wheel-turning king, ruling over two continents; practicing together with dhyāna-pāramitā, one becomes a silver wheel-turning king, ruling over three continents; and practicing together with prajñā-pāramitā, one may become a gold wheel-turning king, ruling over four continents, endowed with a thousand sons. The three perfections from giving, morality, to patience are the stages of faith for outer ordinary bodhisattvas; the three perfections of vigor, concentration, and wisdom are the inner ordinary stages, which are the ranks among the ten abodes, ten practices, and ten dedications of merit. Within the ten grounds, they are called the ranks of the ten noble ones; by practicing the ten pāramitās, one becomes ten kinds of heavenly kings, governing the higher heavenly ranks starting from Trāyastriṃśa. If considered in terms of severing afflictions and the path of seeing: before the grounds in the Three Vehicles, one practices the six pāramitās, using the contemplation of emptiness to subdue active manifestations, the five views, and the five dull afflictions, causing all defilements temporarily to be stilled, like a charmed poisonous snake unable to harm creatures, quelled and not rising. When the mind of contemplating emptiness is perfected, one penetrates to the fact that mind and objects are fundamentally unborn in their nature, which is called the path of seeing. If considered in terms of the path of cultivation: the Small Vehicle uses the contemplation of emptiness to extinguish sentiments and enter quiescence, both body and wisdom being totally annihilated. Bodhisattvas on the grounds attain three kinds of mind-made bodies, because they do not extinguish wisdom along with emptiness. Because they do not yet realize that the ground of fundamental ignorance is itself the Tathāgata's fundamental wisdom, they undergo changeful saṃsāra beyond the three realms, having already abandoned fragmented saṃsāra. Regarding the three kinds of mind-made bodies: on the first, second, and third grounds, they attain the mind-made body delighting in samāpatti, which signifies the functioning of correct mindfulness of wisdom arising from concentration; on the fourth, fifth, and sixth grounds, they attain the mind-made body awakening to the self-nature of phenomena, which signifies being born naturally by awakening to the self-nature of phenomena; on the seventh, eighth, ninth, and tenth grounds, they attain the mind-made body that is of the same category, spontaneously born without actions or undertakings, which signifies spontaneous arising without exertion or intentional activity. As for the five views: first, view of individuality; second, extreme views; third, view of grasping attachments; fourth, view of attachment to precepts; fifth, wrong views. The above five views are called acute afflictions; they can obstruct the path of seeing and create defilements. The Small Vehicle practices emptiness and extinguishes wisdom. Bodhisattvas penetrate that phenomena are empty; endowed with the practice of wisdom and compassion, they are either born in pure lands or dwell in the world through causal births, delighting at will in self-mastery. The five dull afflictions are: first, greed; second, anger; third, ignorance; fourth, arrogance; fifth, doubt. Combined with the former, they make ten afflictions; these can obstruct phenomenal practices on the path of cultivation so that they cannot accord with principle. As for these ten afflictive bondages: the Small Vehicle first severs the defilements of the path of seeing, and later severs the defilements within the path of cultivation. Bodhisattvas of the Great Vehicle, with respect to all defilements, use the pāramitās to harmonize with principle, with neither severing nor realization. The above generally explains the attainment of fruits through classifying the stages of severing delusions for bodhisattvas in the provisional Mahāyāna teachings. Bodhisattvas of such ten grounds cultivate the bodhi of the unborn emptiness of phenomena, attain ten kinds of mind-made bodies, and undergo changeful saṃsāra outside the karmic bounds of the three realms, yet are unable to comprehend that this saṃsāra is the ground of ignorance. Such bodhisattvas have not yet heard the Avataṃsaka Sūtra of the One Vehicle Buddha-fruit; even if they hear it, they do not believe, do not accord, do not realize, and do not enter it. They still have much aversion to suffering, exclusively seeking an otherworldly pure land, still rejoicing in a pure land located elsewhere, and looking toward the Buddha-fruit after three asaṃkhyeya kalpas. The Avataṃsaka Sūtra says: 'Even if a bodhisattva through immeasurable kalpas practices the six pāramitās, attains the six supernormal powers, and cultivates various factors of bodhi, because he does not hear this Mahāvaipulya Buddhāvataṃsaka Sūtra, he is still called a nominal bodhisattva, not a true bodhisattva. Even when he hears it, he does not believe, does not accord, does not realize, and does not enter.' Just as in the Lotus Sūtra, where the non-retrogressing bodhisattvas likewise could not comprehend it, this exemplifies the whole case. It also says: 'If one were to uphold the eighty-four thousand Dharma treasuries and the twelve divisions of scriptures and expound them to others, enabling all listeners to attain the six supernormal powers, this would not yet be difficult; to hear and receive this sūtra is what is difficult.' Or, for the sake of sentient beings with inferior understanding who generate the bodhi-mind, it takes three asaṃkhyeya kalpas before they attain buddhahood. Non-retrogressing bodhisattvas of the Three Vehicles practice the contemplation of the ten suchnesses, or do not retrogress through contemplating emptiness; they do not generate non-retrogressing resolve by taking ignorance as fundamental wisdom. All the foregoing explains the establishment of the various grounds by those who cling to fixed durations of kalpas, and who view pure lands and defiled lands as entirely separated elsewhere, being caught up in seeking and revulsion. Second, regarding the ten grounds of the One Vehicle: from the mind of the ten faiths, one directly believes that the fundamental ignorance of one's own mind, endowed with discriminating views, is none other than the Buddha of Immovable Wisdom; this is the rank of bodhisattvas such as Mañjuśrī, Jñānaśrī, and Netraśrī. Because one self-confidently believes that the beginningless ignorance of one's own mind is the Buddha of Immovable Wisdom, Mañjuśrī is just the marvelous function of wisdom belonging to one's own mind's principle and wisdom, and the sea of Samantabhadra's practices—the gate of great wisdom and great compassion of the dharmadhātu—is just the practice performed by oneself. Believing thus in oneself constitutes the mind of faith. Therefore, from the beginning of the sūtra, it lists the fruit of the Tathāgata's attainment of enlightenment, the ten Samantabhādras, the bodhisattva Sāgaracandraprabha, and the fifty assemblies of gods and deities to serve as the gateway of establishing faith through manifested fruits. The assemblies of bodhisattvas, gods, and spirits manifest their entry into the Dharma and their attainment of benefit; all their entries into the Dharma are identical to what the Buddha attained, clearly showing that faith sees the Buddha of Immovable Wisdom upon the ignorance of one's own mind. Faith is also the Buddha, awakening is also the Buddha, since progress in practice is based on not being separate from the essence and function of the Buddha's wisdom. When one produces this faith, one universally sees that all the mental capacities of sentient beings arise from the great wisdom of the Tathāgata; ordinary beings and sages are of one essence, sharing the identical wisdom without dual natures. As when the goddess in the Suvarṇaprabhāsa Sūtra made the vow: 'If these words are not false, may sentient beings of the trichiliocosm all turn golden in color and possess the marks of a great person.' At that time, in accordance with the vow, all sentient beings turned golden in color and possessed the marks of a great person, as fully explained in that sūtra. Moreover, as the 'Chapter on the Tathāgata's Manifestation' in this sūtra says: 'The various pleasures and expedient wisdoms of sentient beings all arise relying on the Buddha's wisdom.' It also says: 'One should believe that within one's own mind there are always Buddhas appearing in the world, turning the wheel of the True Dharma.' Having attained such faith, through expedient samādhis one gives rise to awakening and entry into the manifestation of fundamental wisdom, tallying with the Buddha; this is called being born into the Tathāgata's house of wisdom, becoming a true child of the Buddha. From this first abode onward, one abides where the Buddha abides, planting the Tathāgata nature, which is called pure wisdom. From this wisdom onward, traversing the ten abodes, ten practices, and ten dedications of merit, each rank is matched with ten practitioners, ten practices, ten methods of cultivation, and the Buddha-fruits beneath the practices, as explained previously. Those matched in the ranks of the ten faiths, ten abodes, ten practices, and ten dedications of merit are the practitioners in these present ten grounds, namely the thirty-eight bodhisattvas such as Vajragarbha. Thirty-seven of them are the thirty-seven factors of enlightenment, assisting the completion of the marvelous function of compassion and wisdom in the preceding ten dedications of merit; they do not establish Buddha-fruits of their own ranks, to show that in the ten dedications of merit, through the power of great vows, all is already perfected, and the work of principle, wisdom, and great compassion is accomplished; the ten grounds merely ripen them through the power of auxiliary practices, and the Buddha-fruit of the eleventh ground is likewise entirely like the ranks of the ten dedications of merit. Bodhisattva Mukticandra alone represents the person able to request the Dharma, and also represents the Dharma joy of liberation and coolness among the thirty-seven auxiliary factors; hence there are these thirty-eight bodhisattvas. Thirty-seven share the name 'Garbha', and only one is named Mukticandra, precisely representing the fruit free from afflictions among the thirty-seven auxiliary factors. Within these forty minds, in rank after rank, the Buddha-fruit and Samantabhadra's practices are fulfilled. This does not refer to the ranks of human kings or Brahmā kings; it only refers to the fact that in rank after rank, one takes the Tathāgata's wisdom to manifest bodies, equal to the dharmadhātu and the realm of sentient beings, appearing directly before all sentient beings, not speaking of mind-made bodies going wherever one wishes. Merely by fundamental ignorance becoming the ocean of all-knowledge, one manifests forms in all worlds and all places according to categories, not to speak of separately receiving changeful saṃsāra outside these three realms. Furthermore, this same golden color is entirely the blessing of the stage of faith; because the mind of faith is vast and the vows and practices are vast, believing that oneself is equal to the fruit and wisdom of the Buddha, one gives rise to vows and cultivates practice. This blessing is obtained without difficulty, like the method of repentance expounded by the heavenly drum in the 'Chapter on the Merits of the Radiance of the Minor Marks': with good physical, verbal, and mental karmas equal to the number of sentient beings in the entire dharmadhātu, one repents and eliminates all karmic hindrances. The gods asked: 'How should one repent and eliminate them?' The heavenly drum said: 'Contemplate that karma does not come from east, west, south, north, the four intermediate directions, above, or below to accumulate in body and mind; seeking it throughout the ten directions, it is completely unobtainable,' and so on, as extensively expounded in the sūtra. When the heavenly drum preached the Dharma for the gods in this manner, Tuṣita devaputras numbering as many as the dust motes in hundreds of thousands of myriads of koṭis of nayutas of Buddha-lands attained the tolerance of the non-arising of dharmas and achieved the ranks of the ten grounds. The above devaputras had all cultivated the karma of the ten superior understandings within the ten faiths in the past; because some among them had committed evil karma and fallen into hell, they were illuminated by Vairocana's light, were born into Tuṣita heaven, heard the heavenly drum preach the Dharma, and in an instant attained the undefiled samādhi of the ten grounds. This is attaining the fruit of the ten grounds in three lifetimes. If one has faith and understanding and does not commit evil karma, one attains buddhahood in a single lifetime, as did Sudhana. When it is said 'a single lifetime', it refers to seeing that the nature of the path is unborn, which is entirely a birth free of temporal limits upon entering the dharmadhātu. If one can believe in and practice the teachings of the Three Vehicles, which are reductive, tortuous, stagnant in principle, and difficult to accomplish, how much more so this One Vehicle Dharma, where principle and wisdom are upright, neither shaved down nor carved away! Penetrating one's fundamental ignorance to be directly the Buddha of Immovable Wisdom, myriad affairs naturally cease; using wisdom to benefit beings is itself the Buddha. Furthermore, harmonizing the vast, limitless compassionate vows of the ten dedications of merit makes practice vast; tallying with the functioning of wisdom in the dharmadhātu without an agent, and fully possessing practices without reliance, is the perfection of Samantabhadra's conduct. People of the world are deeply deluded: when something is easy to accomplish and vast in merit, they do not believe it; when it requires tortuous cultivation through many kalpas, reductive, difficult to accomplish, and inferior in merit, they stubbornly cling to it. Ultimately, after many lifetimes, they will still have to return to this teaching. Giving rise to even slight faith and joy in this sūtra brings boundless and vast benefit. As explained in the 'Chapter on the Merits of the Radiance of the Minor Marks', there are roughly six gates.