新華嚴經論 26.15

26.15

第七段有九行半經，分為三段。一「佛子」已下至「皆悉圓滿」有三行半經，明修十種無限心分。二「佛子」已下至「常行不捨」有四行經，明隨順佛菩提，不懼異論，入佛智地分。三「佛子」已下至「隨順無違故」有兩行半經，明住此位菩薩般若波羅蜜行得隨順忍分。經云「不懼異論」者，人天外道及三乘異論。入佛智地者，明從根本智入差別智地故。離二乘道者，二乘斷煩惱而證空，菩薩達煩惱而成智海故。云趣於佛智諸煩惱魔無能沮壞者，明煩惱魔是生死因也，陰魔、死魔是生死果也，天魔生死緣。住於菩薩智者，一切隨世差別智也。佛子菩薩住此現前地中得般若波羅蜜行增上者，明此地菩薩於三界中一切諸緣生法逆順觀徹，得世間中出世間智慧滿故，故名增上。第三明利順忍者，准五忍中是第三順忍，若准十忍中是第二順忍。如三乘中五忍者，一伏忍、二信忍、三順忍、四無生忍、五寂滅忍。如三乘中，地前三賢菩薩得伏忍，五地得信忍、六地順忍、八地無生忍、十地寂滅忍。十忍者，經文自具。如此一乘教中，以十波羅蜜，以五位十住、十行、十迴向、十地、十一地通修習，位位中以十波羅蜜互為主伴。五位之上有五百箇行門，分分微薄，以六相總別之義言之，時日歲月皆如是，猶如帝網重重參映，一多同異皆不轉變。

The seventh section, consisting of nine and a half lines of the sūtra text, is divided into three sections. First, from "Son of the Buddha..." down to "...are all fulfilled," consisting of three and a half lines of the sūtra text, explains the section on cultivating the ten kinds of boundless minds. Second, from "Son of the Buddha..." down to "...always practices without abandoning," consisting of four lines of the sūtra text, explains the section on conforming to the awakening of the Buddhas, not fearing divergent theories, and entering the ground of Buddha-wisdom. Third, from "Son of the Buddha..." down to "...because of conforming without opposition," consisting of two and a half lines of the sūtra text, explains the section where the bodhisattva abiding in this stage practices the perfection of wisdom and attains conforming forbearance. Where the sūtra says "does not fear divergent theories," this refers to the divergent theories of humans, devas, non-Buddhists, and the three vehicles. As for "entering the ground of Buddha-wisdom," it explains that one enters the ground of discriminating wisdom from fundamental wisdom. As for "leaving the path of the two vehicles," the two vehicles sever defilements to realize emptiness, whereas the bodhisattva penetrates defilements to accomplish the ocean of wisdom. As for saying "tending toward Buddha-wisdom, none of the defilement-māras can ruin or destroy him," this explains that the defilement-māra is the cause of birth-and-death; the aggregate-māra and death-māra are the fruits of birth-and-death; the devaputra-māra is the condition of birth-and-death. As for "abiding in the bodhisattva's wisdom," this is all the discriminating wisdom that accords with the world. Where it says, "Son of the Buddha, when the bodhisattva abides in this Ground of Manifestation, his practice of the perfection of wisdom becomes superior," this explains that the bodhisattva on this ground thoroughly penetrates through forward and reverse contemplation of all conditioned phenomena in the three realms, and attains the perfection of supramundane wisdom within the mundane world; therefore it is called "superior." Third, explaining the keen conforming forbearance: according to the five forbearances, this is the third, conforming forbearance; if according to the ten forbearances, it is the second, conforming forbearance. For instance, the five forbearances in the three vehicles are: first, suppressing forbearance; second, faithful forbearance; third, conforming forbearance; fourth, forbearance of the non-arising of dharmas; fifth, quiescent cessation forbearance. In the three vehicles, the bodhisattvas of the three grades of worthies before the grounds attain suppressing forbearance; on the Fifth Ground one attains faithful forbearance; on the Sixth Ground, conforming forbearance; on the Eighth Ground, forbearance of the non-arising of dharmas; on the Tenth Ground, quiescent cessation forbearance. The ten forbearances are fully detailed in the sūtra text. In this teaching of the One Vehicle, one comprehensively cultivates the ten perfections throughout the five stages of the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground; in each and every stage, the ten perfections serve mutually as principal and companion. Above the five stages there are five hundred practice gates, each fraction subtle and profound; speaking in terms of the principle of the six characteristics of general and particular, hours, days, months, and years are all like this, just like Indra's net layer upon layer interreflecting, where the one and the many, identical and distinct, never shift or change.