新華嚴經論 26.37

26.37

五智悲萬行圓滿無作菩提者，若以總相同相門中，智體不異、時不異，即十住初心即總具。若以別相門中，十住、十行、十迴向得一分如來同體大智、得一分如來同體之行、得一分如來迴向大願和融悲智圓滿之門。從初地至第六地，依前三賢位中之法，長養成就令得出纏。雖有慈悲，是願令一切眾生出世之悲。如第七地之悲，恒處世間，如蓮華處水不濕，即明生死恒寂，即從初發心已來依教而生得信順，非自分法爾而然，故今至此第七地，將前出世解脫之心，方始處纏不污。為以創居同俗，隨悲願力受生，從三空無作之門，始入世間同纏方便之行，猶有無作有作二種習氣，仍在行有開發。是故善財表法善知識號開敷樹華，為開敷智樹萬行之華，令如普賢行海故。從茲入纏，行華開發，至第八地第十地，悲智圓滿任物利生，無作方終。至第十一地，所利眾生等同法界，隨根隨時現色身，無生不利，不為而用、不作而應，以普光明智不屬方所，同眾生心任物現形，無往來故。為普光明智與一切眾生虛妄心是一性體故，故能知一切眾生所作業行，隨而應現故。經云「初地中一切佛法願求故」者，明初地是緣地前三賢位中所安立佛果樣式願成彼故，非自行滿故，是願求菩提如因滿故。三乘佛果樣式，在十地之後；此經佛果行樣，在十地之前，乃至初會神天等眾總是第二地離心垢故者，明以上十善法身性戒以淨諸妄故。第三地願轉增長得法光明者，明修上二界四禪八定，得稱理智淨明故，得過三界心障礙故，入第九定故。第四地入道故者，明以修三十七品助菩提觀，令智眼淨故。第五地順世所作故者，明以法界自體無作定門，能順達世間技藝悉能了故。第六地入甚深法門故者，明入智慧方便，世間出世間法無不明故。第七地起一切佛法故者，明第七地能入世間學普賢行故。已前諸地雖以普光明智為體，皆有學有解有行有忻上位法門，從第八地乃至第十地無功用行皆悉成就，第八地初得智慧無功用，第九地明無功用智說教自在，第十地明無功用中智悲總圓滿故，同佛位故。第七地最為殊勝者，下文云功用行滿故，明從六地無功用之智慧成有功之萬行故。成普賢之行圓滿至十地，是此位中之果故，明因行難發、果行易成故。如水入流任運至海故，何況此行不出海中。此第七遠行地，同十住中第七住休捨優婆夷，行八萬四千那由他眾生之行，我皆同之。亦如十行中第七行滿足王，以自化身示行殺害。亦如十迴向中第七迴向，金剛山西見觀世音菩薩。此第七地中行門，一一倣地前之解行樣式。地前三位解脫行已周十地之中，蘊功成德，一如地前之果法也。地前果地上行因，倣地前之果故，不同三乘立佛果在三祇之後也。若修行者善知教意，勿妄解佛心。如正修十住之因時，即十住、十行、十迴向、十地、十一地五位一時總踐。為於智境，智不異、時不移，以一法界智印印之，古今絕矣。還依六相之義，即但了因圓果無不備故。若望起智達纏，即以初發心住功高。若以大悲先首，即第七住、第七行、第七迴向、第七地為勝，餘皆任運滿故。如經云「佛子！譬如有二世界，一處雜染、一處純淨，是二中間難可得過」者，明六地純淨、第七地純染，於此二位滯於染淨難可得過。下文云「唯除菩薩有大方便神通願力」已下，如文自明。意明以大悲大智不離此二行教化一切眾，生，而令究竟成大菩提、具一切智智。以加行智顯發根本智，以根本智觀照力成差別智。解脫月菩薩言：「佛子！此七地菩薩為是染行？為是淨行？」金剛藏菩薩言：「佛子！從初地至第七地所行諸行皆捨，離煩惱業分，得平等，未名超煩惱行。」如輪王喻，不離人位，非有貧窮困苦所患，舉喻如文具明。大意為得第六地中三空妙慧及根本智，又加大願力故、智自在故，不離人位、不染世法，能同世事不垢不淨故。以智無依恒不受垢，以垢無依不能染淨，染淨但為大悲緣起方便利生。八地會融功終，無功之行一分自在，十地方終。若無七地有行有功，無盡大智普賢大悲不可成辦。是故《淨名經》對三乘出纏之種，說塵勞之稠是如來種故；亦說火中生蓮華，實可為希有。此為已得第六地已前出纏者說也，具縛之徒未可全登此跡。餘文如經自具。諸禪者，定也。三昧者，無沈掉。三摩鉢底者，正受。諸法智相應故神通解脫者，以正受諸法智相應，即得神通自在，名為解脫。

Fifth, as for 'bodhi in which the myriad practices of wisdom and compassion are fully perfected and unconditioned': if [considered] from the standpoint of the general characteristic and the identical characteristic, the essence of wisdom is not different and time is not different; thus from the initial mind of the ten abodes, all is completely possessed. If [considered] from the standpoint of the distinct characteristics: in the ten abodes, the ten practices, and the ten dedications of merit, one attains a fraction of the Tathāgata's great wisdom of identical essence, a fraction of the Tathāgata's practice of identical essence, and a fraction of the Tathāgata's gateway to the harmonious integration of the great vows of dedication and the perfection of compassion and wisdom. From the first ground to the sixth ground, relying on the dharmas within the preceding stages of the three ranks of worthies, one nurtures and accomplishes them so that one emerges from entanglements. Although one has kindness and compassion, it is a compassion wishing for all sentient beings to transcend the world. As for the compassion of the seventh ground, one constantly abides in the world—like a lotus flower abiding in water without being wetted—which demonstrates that saṃsāra is constantly quiescent; yet from the initial arousal of the aspiration onwards, having been produced in reliance on the teaching, one attains faith and compliance, but it is not yet naturally so by virtue of one's own share. Therefore, now arriving at this seventh ground, one takes that former mind of world-transcending liberation and only now abides amid entanglements without defilement. Because one begins to dwell together with the worldly, taking birth in accordance with the power of compassionate vows, entering from the gateway of the three empties and unconditioned [action] into the expedient practices of sharing in worldly entanglements, there still remain two kinds of habit-energies—the unconditioned and the conditioned—and one continues to unfold actions in the realm of existence. For this reason, the kalyāṇamitra who symbolizes the Dharma for Sudhana is named Kaifushuhua (Flowering Tree Blossoms), to blossom forth the flowers of myriad practices on the tree of wisdom, causing them to become like Samantabhadra's ocean of practices. Entering entanglements from here, the flowers of practice blossom forth, and reaching the eighth ground and the tenth ground, compassion and wisdom are perfected and one benefits sentient beings spontaneously according to conditions, at which point the unconditioned [practice] is at last completed. Reaching the eleventh ground, the sentient beings benefited are equal to the dharmadhātu; manifesting physical bodies according to capacities and according to time, there are no beings not benefited. Functioning without contrived doing, responding without deliberate action, because the universally illuminating wisdom does not belong to any spatial location, it manifests forms in accord with beings just like the minds of sentient beings, without coming or going. Because the universally illuminating wisdom and the false minds of all sentient beings are of one essential nature, it can know the actions performed by all sentient beings and manifest in response accordingly. As the sūtra says, 'Because in the first ground all Buddha-dharmas are aspired to and sought,' this clarifies that the first ground takes as its condition the model of the Buddha-fruit established within the preceding three ranks of worthies and vows to accomplish it; it is not that one's own practice is already complete, but rather that one aspires to and seeks bodhi so that the causes may become complete. In the three vehicles, the model of the Buddha-fruit is positioned after the ten grounds; in this sūtra, the model for practicing the Buddha-fruit is positioned prior to the ten grounds, and even the spirits, devas, and other assemblies in the first assembly all [pertain to] leaving behind mental defilement in the second ground. This clarifies that through the aforementioned ten virtues, the nature precepts of the dharmakāya, all delusions are purified. 'In the third ground, the vows increasingly expand and one attains the light of the Dharma': this clarifies that by cultivating the four dhyānas and eight concentrations of the two higher realms, one attains the pure brightness of wisdom that accords with principle, transcends the mental obstacles of the three realms, and enters the ninth concentration. 'In the fourth ground, entering the path': this clarifies that by cultivating the thirty-seven factors that aid bodhi-contemplation, one purifies the eye of wisdom. 'In the fifth ground, according with worldly activities': this clarifies that by the unconditioned concentration gateway of the self-essence of the dharmadhātu, one is able to accord with and master all worldly arts and skills. 'In the sixth ground, entering profound Dharma gateways': this clarifies that entering wisdom and expedients, there are no worldly or world-transcending dharmas that are not understood. 'In the seventh ground, giving rise to all Buddha-dharmas': this clarifies that the seventh ground is able to enter the world and train in Samantabhadra's practices. Although the preceding grounds all take the universally illuminating wisdom as their essence, they all involve study, understanding, practice, and seeking the Dharma gateways of higher stages; from the eighth ground up to the tenth ground, the effortless practices are all accomplished. The eighth ground initially attains effortless wisdom; the ninth ground clarifies effortless wisdom expounding the teachings with mastery; the tenth ground clarifies that within effortless action, wisdom and compassion are completely perfected, identical to the Buddha stage. That the seventh ground is the most supreme is because, as the text below says, 'effort-laden practice is perfected,' clarifying that from the effortless wisdom of the sixth ground, one accomplishes the myriad effortful practices. Perfecting Samantabhadra's practice up to the tenth ground is the fruit within this stage, clarifying that causal practice is difficult to initiate, whereas fruitional practice is easy to accomplish. Just as water entering a stream naturally reaches the ocean, how much more so this practice, which never leaves the ocean! This seventh Far-Reaching Ground corresponds to Āśā the upāsikā, the seventh abode among the ten abodes, who said: 'The practices of eighty-four thousand nayutas of sentient beings—I conform to them all.' It is also like King Anala, the seventh practice among the ten practices, who with his own transformed body manifested the act of killing. It is also like the seventh dedication among the ten dedications, where one sees Avalokiteśvara Bodhisattva west of the Iron Ring Mountains (Cakravāḍa). The gateways of practice in this seventh ground correspond one by one to the patterns of understanding and practice prior to the grounds. The liberative practices of the three ranks prior to the grounds are already fully encompassed within the ten grounds; accumulating effort and perfecting virtue, they are just like the fruitional dharmas prior to the grounds. Prior to the grounds, one practices causes upon the fruitional stage, modeling oneself on the fruit prior to the grounds; this differs from the three vehicles, which place the Buddha-fruit after three asaṃkhyeya kalpas. If practitioners properly understand the intent of the teaching, they will not misunderstand the Buddha's mind. When one correctly cultivates the cause of the ten abodes, the five stages—the ten abodes, ten practices, ten dedications, ten grounds, and eleventh ground—are all simultaneously traversed. Because regarding the realm of wisdom, wisdom does not differ and time does not shift; sealed with the single dharmadhātu wisdom seal, past and present are cut off. Turning again to the meaning of the six characteristics: simply by comprehending the cause, the fruit is completely fulfilled, with nothing lacking. If viewed from giving rise to wisdom and penetrating entanglements, the abode of initial aspiration has the highest merit. If taking great compassion as foremost, then the seventh abode, seventh practice, seventh dedication, and seventh ground are supreme, and the rest are all fulfilled naturally. As the sūtra says: 'O son of the Buddha! For example, suppose there are two worlds: one is impure and defiled, and the other is purely clean; between the two, it is difficult to pass through.' This clarifies that the sixth ground is purely clean and the seventh ground is purely defiled; in these two stages, stagnating in defilement or purity makes it difficult to pass through. The text below says: 'Except when a bodhisattva possesses great expedients, supernatural powers, and the power of vows...' and so on, which is clear from the text itself. The meaning is that through great compassion and great wisdom, one does not depart from these two practices to teach and transform all sentient beings, causing them ultimately to accomplish great bodhi and be endowed with the wisdom of all wisdoms. Using preparatory wisdom, one reveals the fundamental wisdom; using the contemplative power of fundamental wisdom, one accomplishes discriminating wisdom. Liberation-Moon Bodhisattva asked: 'O son of the Buddha! Is the practice of a bodhisattva on this seventh ground a defiled practice, or is it a pure practice?' Vajragarbha Bodhisattva replied: 'O son of the Buddha! From the first ground to the seventh ground, all practices performed abandon and leave behind the portion of afflicted karma and attain equality, yet this is not yet called transcending the practice of affliction.' Just as in the analogy of the wheel-turning king, who does not depart from the human state yet has no affliction of poverty or hardship; the analogy is fully explained in the text. The general idea is that having attained the wondrous wisdom of the three empties and the fundamental wisdom in the sixth ground, and further adding the power of great vows, wisdom has mastery; thus not departing from the human state and not defiled by worldly dharmas, one is able to share in worldly affairs, neither defiled nor pure. Because wisdom has no support, it is constantly untainted; because defilement has no support, it cannot defile or purify; defilement and purity are merely expedients of pratītyasamutpāda born of great compassion to benefit beings. In the eighth ground, they harmonize and effort ends; effortless practice is mastered in part, and it is fully completed in the tenth ground. If not for the practice and effort of the seventh ground, the inexhaustible great wisdom and Samantabhadra's great compassion could not be accomplished. For this reason, the Vimalakīrtinirdeśa Sūtra, speaking to those seeds of the three vehicles who have emerged from entanglements, states that the thicket of afflictions is the seed of the Tathāgata, and also says that a lotus growing in fire is indeed rare. This was spoken for those who had already emerged from entanglements prior to the sixth ground; those bound by fetters cannot yet fully tread this path. The rest of the text is as the sūtra itself contains. 'Various dhyānas' means concentration. 'Samādhi' means the absence of sinking and restlessness. 'Samāpatti' means meditative absorption. 'Because of accordance with wisdom regarding all dharmas, there are supernatural penetrations and liberations': because meditative absorption accords with wisdom regarding all dharmas, one immediately attains supernatural mastery, which is called liberation.