新華嚴經論 22.3

22.3

第二隨文解釋者，云何為等法界無量迴向？釋曰：如法界無中邊，迴向心亦無中邊；如法界無作者，迴向心無作者；法界無去來遠近，迴向心無去來遠近；法界如虛空，迴向智如虛空；法界不思議，迴向智不思議；法界無所依，迴向智無所依；法界一切諸佛之所共住，迴向智一切佛之所共住；法界非三世及一切生滅時分所攝，迴向之智，非三世時分所攝；法界圓滿三世事業在於現前，迴向之智圓滿三世事業在於現前；法界有無自在，迴向之智有無自在。為令自他皆如法界無礙、自在如諸佛故，以是名為等法界無量迴向。大意令一切發菩提心者一如法界諸德，用自在圓滿、廣大無限、離大小性、不屬一二三百千萬等有限量故，等無限量法、世間出世間、大智大悲喜捨，等法界、眾生界故。若不如是迴向，設求菩提，但得二乘住寂菩提、菩薩樂生淨土，皆住門外三車，露地白牛不當其分。此十迴向諸三乘皆得出世心者，令達世間生死之性，自性法界令起大悲，與一切眾生皆得，令見眾生性是法界智故。得平等悲門，入普光明圓智之宅故，不令久住草庵化城。即如維摩居士所說一期法門是令三乘迴向之小分，《法華》露地白牛之乘略陳一分之寶所，總興法界門普光明大智佛果普賢行海是普終畢也。如此當部經中十迴向門，為迴十住、十行中大悲大智法身萬行功德莊嚴，自他滯障、悲敬不真、知見不廣、悲心不普、心不廣大、不稱無限法界，將此迴向均治令等，稱法界無礙無限自在住故。若不如是以無限迴向，發願普為無限法界眾生，即自住真門偏生淨土，不依法界無礙、垢淨平等、無限同體大悲不成佛果故。如是十迴向，均十信、十住、十行及十地、十一地行門總在其中。此義十地位中更不別配佛果，但取此位十箇佛果上名總同，同名為妙菩薩名號。十地位中菩薩上名，與此十迴向位菩薩，總名金剛，但幢與藏別，明妙用之佛果及所行之法與此無殊，但蘊積功終大悲功滿名之為藏，非是異此迴向位外別法也。是故善財十迴向中善友即長者天神地神，所表十地知識，九箇夜天總是女眾、一箇如來為大子時妻，以表純修大悲之位。明十住十行智位，十迴向以願力均融，令智悲等進十地蘊修，令大智大悲深廣成備故，以十箇女眾表之。十一地悲智滿成普賢行門，即明以悲興智，即以佛母摩耶為十一地初善知識，能生一切諸佛為表。母是悲位、佛是智故，以悲生智故，云摩耶生佛故，得幻生法門。此明悲智德成、普賢行滿故，明其進修次第如是安立。若以修行一時同進，即如善財十住位中第二海門國海雲比丘是，成就初發心住悲智門。以此義故，於中有阿脩羅王等十王，是表入生死之行故。又海雲是此迴向位中能入生死大海故，又生死海即佛海故，故云有佛出現說《普眼經》。著十王等，表萬行自在也。乃至十住第七住休捨優婆夷等亦是，但以成熟慣習增降處論之。又此五位法門，總不出一剎那際，始終成故，總無前後之義故。如第二十段，以法施善根迴向莊嚴佛剎中，此是願力莊嚴。有義隱者釋之，可知者如文。如延袤，言樓閣相連延長無限。寶窓牖者，大曰窓、小曰牖。寶多羅形如半月者，是西域樹名，如此葼櫚樹。以寶為體，以半月寶用嚴其樹，不可言樹形如半月。無非如來善根所起者，以願力如佛善根所起莊嚴，而用莊嚴佛國故。阿僧祇寶海法水盈滿者，言水說法。阿僧祇寶芬陀利華常出妙法芬陀利聲者，此是百葉白蓮華也，還能出百種音聲，說百種法故。阿僧祇寶須彌山智慧山王秀出清淨者，明以願智慧業超勝報得出過餘法名秀出，能清眾業名清淨。須彌云妙高，山名為止，以艮為山為止。王者自在也。明以止其心，心即淨故。若心淨，即智慧妙用自在故，故報得其山亦如是故，因果相似故。阿僧祇八楞妙寶寶線貫穿嚴淨無比者，明八正道之報得。寶線者，教也，以名言竹帛而貫穿之，令法無散失故，以成果報也。菩薩寶者，如菩薩形約行報得。阿僧祇寶旋示現菩薩智眼者，約無礙智報得。為以一智中智無盡法門，以深幽無極名之為旋。阿僧祇宮殿者，悲宮智殿報相莊嚴也。鑒者，照徹也。寶山為垣牆者，以止為防護報得故。阿僧祇寶化事者，此寶能化作種種事法，此約以一智行萬行報得也。寶藏現示一切正法者，是一切種種之智藏報得故。如來幢相逈然高出者，寶似佛形像而立，莊嚴國土，明真如智幢不傾動報得也。阿僧祇寶賢大智賢像具足者，其寶似賢人形，形狀有賢人之相，約自賢而報生也。寶園生諸菩薩三昧快樂者，明以三昧為園林之報得故。寶音者，以音聲為寶，非有形質也。寶形者，以種種寶作種種形故。寶相者，以寶為相好故。寶威儀者，以寶作菩薩威儀庠序故。寶聚者，見者皆生智慧聚，明以智慧聚報得故。寶住者，以智境界現作菩薩十住之位。寶修習者，以寶為修習法門次第，見者知一切寶皆是業，此是識業報也。寶無礙知見者，以寶為無礙知見，見者得清淨法眼，約淨智無礙所生也。寶多羅樹者，此樹似葼櫚，堅如鐵、葉長稠密，設多時大雨如屋常乾。如此經所說，約以寶為體，非如西域人間木樹也。其樹無枝處為身，身直上者為幹，幹上傍生者為枝，枝上細者為條。王都及聚落者，總是約大願行化作莊嚴佛剎。跋陀羅樹者，此名賢，以樹下有賢人居。又樹出賢才，其上有帝釋寶網莊嚴也。寶吹者，能出音寶，如螺唄之形。其聲清亮者，清亮也。寶鼓妙音克諧窮劫者，克者能也，諧者和也，言音韻和雅曲調無比。阿僧祇寶生者，以寶能生種種法寶，亦云眾生能發心為寶也。寶身者，明以寶為種種之身也。寶口者，以寶為口形，能演法音故。寶心者，以寶為心之形，具足意業及大智願寶。大意已下如上，以因果相似解之。其中可解之事，如文自具。大綱以果知所因，如上莊嚴皆大願興行所成。如華藏世界皆由普賢願力起，明因願起行故。寶身業語業意業者，以寶為三業，從自三業起行立詮、思惟去就，以心寶為之。

Second, concerning interpreting according to the text: What is the dedication [of merit] that equals the dharmadhātu and is immeasurable? The commentary says: Just as the dharmadhātu has neither middle nor perimeter, the mind of dedication likewise has neither middle nor perimeter. Just as the dharmadhātu has no agent, the mind of dedication has no agent. The dharmadhātu has no coming, going, distance, or proximity; the mind of dedication has no coming, going, distance, or proximity. The dharmadhātu is like empty space; the wisdom of dedication is like empty space. The dharmadhātu is inconceivable; the wisdom of dedication is inconceivable. The dharmadhātu has nothing upon which it relies; the wisdom of dedication has nothing upon which it relies. The dharmadhātu is that wherein all Buddhas jointly abide; the wisdom of dedication is that wherein all Buddhas jointly abide. The dharmadhātu is not subsumed under the three times or any time divisions of arising and ceasing; the wisdom of dedication is not subsumed under the time divisions of the three times. In the dharmadhātu, the activities of the three times are fully present before one; in the wisdom of dedication, the activities of the three times are fully present before one. In the dharmadhātu, existence and nonexistence are unhindered; in the wisdom of dedication, existence and nonexistence are unhindered. Because it causes oneself and others to be unobstructed like the dharmadhātu and sovereign like all Buddhas, it is therefore called the dedication that equals the dharmadhātu and is immeasurable. The general idea is to cause all who generate the bodhimind to be completely identical with the virtues of the dharmadhātu, their functioning sovereign, perfect, vast and limitless, free from the nature of large or small, not belonging to limited measures such as one, two, three, a hundred, a thousand, or ten thousand, thus equalling the limitless Dharma, the mundane and supramundane, great wisdom, great compassion, joy, and equanimity, equalling the dharmadhātu and the realm of sentient beings. If one does not dedicate [merits] in this way, even if one seeks bodhi, one will only attain the quiescent bodhi of the two vehicles, or bodhisattvas rejoicing in rebirth in a pure land, all dwelling in the three carts outside the gate, where the white ox in the open ground is not their lot. These ten dedications cause all practitioners of the three vehicles who have attained the supramundane mind to comprehend the nature of mundane saṃsāra and their own-nature dharmadhātu, giving rise to great compassion and enabling all sentient beings to attain it, because it causes them to see that the nature of sentient beings is dharmadhātu wisdom. It enables them to attain the gate of equal compassion and enter the abode of the universal light of perfect wisdom, so that they are not caused to abide long in the thatched hut or the conjured city. Thus, the single period of Dharma gates spoken by the lay devotee Vimalakīrti is a small portion that causes the three vehicles to dedicate [merits], and the vehicle of the white ox in the open ground in the Saddharmapuṇḍarīka Sūtra briefly sets forth one part of the place of jewels; but the general raising of the dharmadhātu gate, the universal light of great wisdom, the Buddha fruition, and the ocean of Samantabhadra's practices is the universally final culmination. Thus, in this sūtra, the gates of the ten dedications turn back the adornments of the merits of the myriad practices of the dharmakāya of great compassion and great wisdom in the ten abodes and ten practices: wherever self and other are obstructed or hindered, where compassion and reverence are not genuine, where knowledge and vision are not vast, where the mind of compassion is not universal, where the mind is not expansive, and where they do not accord with the limitless dharmadhātu, one uses this dedication to equalize and rectify them, making them equal so that they accord with the unobstructed, limitless, sovereign abiding of the dharmadhātu. If one does not, by means of such limitless dedication, make vows universally for the sentient beings of the limitless dharmadhātu, one will abide personally in the gate of truth and be born one-sidedly in a pure land, and failing to rely on the unobstructed dharmadhātu, the equality of defilement and purity, and the limitless great compassion of the identical body, one will not accomplish the Buddha fruition. Such ten dedications equalize the practice gates of the ten faiths, ten abodes, ten practices, ten grounds, and the eleventh ground, all being contained within them. In this meaning, within the stages of the ten grounds there is no separate allocation of Buddha fruitions; one merely takes the ten upper names of the Buddha fruition in this stage as entirely identical, all having the title of 'wondrous' bodhisattvas. The upper names of the bodhisattvas in the stages of the ten grounds and the bodhisattvas of these ten dedication stages are all called 'Vajra'; they differ only as 'Banner' (dhvaja) versus 'Treasury' (garbha), clarifying that the Buddha fruition of wondrous functioning and the Dharma practiced are no different from this; it is only that the accumulation of merit reaching its conclusion and the merit of great compassion being fulfilled is named 'Treasury', not that it is a separate dharma outside this dedication stage. Therefore, among the kalyāṇamitras of Sudhana's ten dedications, who are householders, devas, and earth spirits, those that represent the kalyāṇamitras of the ten grounds are nine night-goddesses who are all female, and one who was the Tathāgata's wife when he was the crown prince, in order to represent the stage of purely cultivating great compassion. To clarify that in the wisdom stages of the ten abodes and ten practices, the ten dedications harmonize and blend them through the power of vows, causing wisdom and compassion to advance equally to the accumulation and cultivation of the ten grounds so that great wisdom and great compassion become profound, vast, and fully equipped, they are represented by ten females. In the eleventh ground, where compassion and wisdom are fulfilled to accomplish the gate of Samantabhadra's practices, this clarifies using compassion to give rise to wisdom; thus the Buddha's mother Māyā is taken as the first kalyāṇamitra of the eleventh ground, representing the ability to give birth to all Buddhas. The mother is the stage of compassion and the Buddha is wisdom; because compassion gives birth to wisdom, it is said that Māyā gives birth to the Buddha, and thus she attains the Dharma gate of illusory birth. This clarifies that the virtues of compassion and wisdom are accomplished and Samantabhadra's practices are fulfilled; hence the sequence of gradual cultivation is established in this way. If one considers cultivation as advancing simultaneously at one time, this is just like the bhikṣu Sāgaramegha of the country of Sāgaramukha in the second of Sudhana's ten abodes, who accomplishes the gate of compassion and wisdom of the abode of first generating the mind. For this reason, the ten kings within it, such as the asura king, represent the practice of entering saṃsāra. Furthermore, Sāgaramegha is within this dedication stage able to enter the great ocean of saṃsāra, and because the ocean of saṃsāra is itself the ocean of the Buddha, it is therefore said that a Buddha appeared and spoke the Samantamukha Sūtra. Setting forth the ten kings and so forth represents sovereignty in the myriad practices. The same applies through the laywoman Acala of the seventh of the ten abodes, but this is discussed merely in terms of the increase and decrease of maturity and habituation. Moreover, the Dharma gates of these five stages entirely do not depart from a single kṣaṇa; because beginning and end are accomplished [simultaneously], there is strictly speaking no sequential before and after. As in the twentieth section, where the dedication of the roots of good from the gift of Dharma adorns the Buddha lands: this is adornment through the power of vows. Where the meaning is obscure, I will explain it; what is readily understood is as in the text. For example, 'breadth and length' (yanmao) means that the towers and pavilions are interconnected, extending limitlessly. As for 'jewelled windows and small windows', the large are called chuang and the small are called you. As for 'jewelled tāla trees shaped like a half-moon', this is the name of a tree from the Western Regions, like the palm tree here; having jewels as their substance, the trees are adorned with half-moon gems, but one cannot say the tree itself is shaped like a half-moon. As for 'none that were not produced from the Tathāgata's roots of good', it means that through the power of vows, one uses adornments produced like the Buddha's roots of good to adorn the Buddha lands. As for 'asṃkhyeyas of jewelled oceans filled with Dharma-water', it means that the water expounds the Dharma. As for 'asaṃkhyeyas of jewelled puṇḍarīka flowers constantly emitting the sound of the wondrous Dharma puṇḍarīka', these are hundred-petalled white lotus flowers, which can also emit a hundred kinds of sounds expounding a hundred kinds of Dharmas. As for 'asaṃkhyeyas of jewelled Mount Sumerus, kings of wisdom mountains, towering forth pure', this clarifies that through vows and the karma of wisdom, retribution is obtained as being uniquely superior and surpassing other dharmas, which is called 'towering forth', and being able to purify all karma is called 'pure'. Sumeru means 'wondrously high'; a mountain is called 'cessation' (zhi), using the hexagram Gen as mountain to represent cessation. 'King' means sovereign. This clarifies that by stilling one's mind, the mind becomes pure; and if the mind is pure, the wondrous functioning of wisdom is sovereign. Therefore, the mountain obtained as retribution is also like this, because cause and effect correspond. As for 'asaṃkhyeyas of eight-faceted wondrous gems strung through with jewelled cords, adorned and pure beyond compare', this clarifies retribution obtained from the eightfold noble path. The 'jewelled cords' are the teaching: stringing them together with words, bamboo, and silk prevents the Dharma from being scattered and lost, thereby fulfilling the karmic retribution. 'Bodhisattva-gems' are obtained as retribution based on practice, resembling the form of a bodhisattva. 'Asaṃkhyeyas of jewelled spirals manifesting the bodhisattva's eye of wisdom' are obtained as retribution based on unobstructed wisdom; because within a single wisdom there are inexhaustible Dharma gates of wisdom, being profound and limitless, they are called 'spirals'. 'Asaṃkhyeyas of palaces and halls' are the retribution marks of the palace of compassion and the hall of wisdom adorning [the land]. 'Reflecting' means illuminating through and through. 'Jewelled mountains as enclosing walls' is obtained as retribution by using stillness for protection. 'Asaṃkhyeyas of jewelled transformative activities' means these jewels can transform into various matters and dharmas; this is obtained as retribution based on performing myriad practices with a single wisdom. 'Jewelled treasuries manifesting all true Dharmas' is obtained as retribution from the treasury of all diverse wisdoms. 'The Tathāgata's banner-marks standing distinctly lofty' means the jewels stand resembling the Buddha's physical image to adorn the land, clarifying retribution obtained from the unshakeable banner of the wisdom of tathatā. 'Asaṃkhyeyas of jewelled worthies possessing the forms of worthies of great wisdom' means the jewels resemble the forms of worthy persons, their appearances having the marks of worthy persons, born as retribution based on one's own worthiness. 'Jewelled parks producing the samādhi-bliss of bodhisattvas' clarifies retribution obtained by taking samādhi as park and grove. 'Jewelled sounds' means taking sound as jewels, not that they have physical form. 'Jewelled forms' means using various jewels to make various forms. 'Jewelled marks' means using jewels as the major marks and minor characteristics. 'Jewelled deportment' means using jewels to create the dignified and composed deportment of bodhisattvas. 'Jewelled clusters' means those who see them all give rise to clusters of wisdom, clarifying retribution obtained through clusters of wisdom. 'Jewelled abodes' means using the realm of wisdom to manifest the stages of the bodhisattvas' ten abodes. 'Jewelled cultivation' means using jewels for the sequence of cultivating Dharma gates; those who see them know that all jewels are karma, which is the retribution of consciousness-karma. 'Jewelled unobstructed knowledge and vision' means taking jewels as unobstructed knowledge and vision, so that those who see them attain the pure Dharma-eye, produced based on the unobstructed nature of pure wisdom. As for 'jewelled tāla trees', these trees resemble palm trees, are hard as iron, and their leaves are long and dense; even during long periods of heavy rain, beneath them is as dry as a house. As spoken in this sūtra, they are considered to take jewels as their substance, not like the wooden trees of the human world in the Western Regions. The part of the tree without branches is the trunk; what goes straight up from the trunk is the stem; what grows laterally from the stem are branches; and the slender parts upon the branches are twigs. 'Royal capitals and villages' are entirely transformed through great vows and practices to adorn the Buddha lands. As for 'bhadra trees', this means 'worthy', because worthy persons dwell beneath the trees; furthermore, the trees produce worthy talents, and above them are the adorning jewelled nets of Śakra. 'Jewelled horns' are jewels able to emit sound, in the shape of conch trumpets. 'Their sound clear and bright' means clear and resonant. 'Jewelled drums of wondrous tones harmonizing across exhausted kalpas': ke means able, and xie means harmonize; it means the musical tones are harmonious and elegant, their melodies incomparable. As for 'asaṃkhyeyas of jewel-births', it is because jewels can give birth to various Dharma-jewels, and it also means sentient beings being able to generate the mind is a jewel. 'Jewelled bodies' clarifies taking jewels as various bodies. 'Jewelled mouths' means having the form of a mouth made of jewels, able to expound Dharma sounds. 'Jewelled minds' means having the form of a mind made of jewels, endowed with mental karma and the jewel of great wisdom-vows. From this general idea onward, explain them as above according to the correspondence of cause and effect. The intelligible matters among them are fully clear as in the text. As a general guideline, know the cause by the fruit: the adornments above are all accomplished through the practices aroused by great vows. Just as the worlds of the Lotus Treasury all arise from the vow-power of Samantabhadra, this clarifies that practice is aroused based on vows. 'Jewelled bodily karma, verbal karma, and mental karma' means taking jewels as the three karmas: from one's own three karmas one arouses practice, establishes doctrine, and contemplates what to adopt and reject, doing so with the mind-jewel.