新華嚴經論 28.23

28.23

二隨文釋義者，第一從初一段長行六十八行半經，明此位菩薩受十地佛位之職。於此一段中復分為十段。一從初「爾時金剛藏菩薩」已下至「受職位」有七行經，明此位菩薩從初地至第九地，修大福智大慈悲行滿，入眾生界，入如來所行分。二「佛子」已下至「受一切智勝職位」有八行半經，明此位菩薩得十三昧及一切諸三昧現前分。三「此三昧現在前時」已下至「以為眷屬」有七行半經，明此位菩薩以三昧力福德，感報蓮華出興分。四「爾時」已下至「一心瞻仰」可有三行經，明此位菩薩并諸眷屬菩薩身處華座，與華量等分。五「佛子」已下至「諸佛眾會悉皆顯現」可有五行經，明此位菩薩坐華座已，言音普充滿十方世界，自然震動一切樂音自鳴，及以不思議供養之具供養佛分。六「佛子」已下至「得不退轉」有二十四行半經，明此位菩薩處座放光，教化眾生及供佛分。七「佛子」已下至「從諸如來足下而入」有兩行半經，明此位菩薩所放光明遶十方界入佛足下分。八「爾時」已下至「到受職位」可有兩行經，明十方諸佛菩薩皆悉咸知此位菩薩受職分。九「佛子」已下至「即各獲得十千三昧」可有兩行半經，明九地菩薩皆來恭敬獲益分。十「當爾之時」已下有五行半經，明此十方同受職菩薩放臆德光明普照十方，來入此菩薩臆德，令勢力增長過百千倍分。第一段七行經，明從初地至第九地，以分分白淨法修助道行，觀察眾法，修習福德智慧，廣行大悲，並為成就此十地根本智悲之地，至此地滿故。明元將一切諸佛智悲之地以作五位修行，從初發心住已能至此諸佛智地故。從初發心有五種發心不離一念。五種初發心者，一十住初發心、二十行初發心、三十迴向初發心、四十地初發心、五十一地初發心。如是五位初發心，皆不異如來根本智而起初發心故。為智體無始終，此五位初發心皆無始終，為非情識能所見故，非時日歲月所攝故，如是五位皆一時發故。一如十住初發心，即以其止心不亂，開發如來根本智慧。即以妙峯山德雲比丘，得憶念諸佛智慧光明門。山者止也，即初從凡夫地止心不亂，即佛智慧現入如來智慧地，名初發心住。二如十行初發心，即明於諸佛智慧中行無染，即以三眼國善見比丘林中經行表行無染，林中經行表行無住。三眼，表佛眼、法眼、智眼，此明自得如來智慧三眼，復利一切眾生，即行無所著故。三十迴向初發心，即以鬻香長者青蓮華，即明和合諸香賣鬻香而居，即明以十迴向門起無限大願門，和融悲智法身，使令均平等進故。青蓮華者，明於諸妙香無染也。四十地初發心，修長養大慈大悲增勝，即以夜神婆珊婆演底，此云主當春生神，以表大悲，主當眾生發生菩提芽故。五第十一地以無作任運大悲初發心，即以摩耶夫人生諸佛為首，即明從悲生智教化眾生故。如上初發心有此五種，逆順不同，總在初心之中一時具足無前後際，皆以法界大智為體故，不可說前後古今之解。此一段有七行經，明成無前後古今之大智大悲，法界眾生界佛行滿故，至大法王職處，入眾生生死稠林分。

Second, concerning the explanation of the meaning following the text: The first section comprises the initial prose passage of sixty-eight and a half lines of the sūtra text, which explains how the bodhisattva of this stage receives the investiture into the stage of the Buddha of the tenth ground. Within this one section, it is further divided into ten parts. (1) From the beginning, from "At that time the bodhisattva Vajragarbha..." down to "[reaching] the stage of investiture," there are seven lines of sūtra text, explaining that the bodhisattva of this stage, from the first ground through the ninth ground, has fulfilled the practice of great merit and wisdom as well as great compassion, and has entered the realm of sentient beings and entered the sphere of practice of the Tathāgatas. (2) From "O Sons of the Buddha..." down to "receiving the supreme stage of investiture into all-knowledge," there are eight and a half lines of sūtra text, explaining that the bodhisattva of this stage attains ten samādhis and brings all samādhis to manifestation. (3) From "When this samādhi is manifested..." down to "serving as retinue," there are seven and a half lines of sūtra text, explaining that this bodhisattva, through the power of samādhi and meritorious virtues, evokes the emergence and appearance of a reward lotus. (4) From "At that time..." down to "single-mindedly gazed in veneration," there are approximately three lines of sūtra text, explaining that this bodhisattva and the bodhisattvas of the retinue abide upon lotus seats equal in measure to the flowers. (5) From "O Sons of the Buddha..." down to "the assemblies of all Buddhas were completely made manifest," there are approximately five lines of sūtra text, explaining that after this bodhisattva sits upon the lotus seat, the sound of their voice universally fills the worlds of the ten directions, naturally causing all musical instruments to sound of themselves without being played, and they make offerings to the Buddhas with inconceivable requisites of offering. (6) From "O Sons of the Buddha..." down to "attaining non-retrogression," there are twenty-four and a half lines of sūtra text, explaining that this bodhisattva, seated on the seat, emits light to teach and transform sentient beings and make offerings to the Buddhas. (7) From "O Sons of the Buddha..." down to "entered beneath the feet of all Tathāgatas," there are two and a half lines of sūtra text, explaining that the radiance emitted by this bodhisattva circumambulates the worlds of the ten directions and enters beneath the feet of the Buddhas. (8) From "At that time..." down to "reaching the stage of investiture," there are approximately two lines of sūtra text, explaining that all the Buddhas and bodhisattvas of the ten directions know that this bodhisattva is receiving investiture. (9) From "O Sons of the Buddha..." down to "each immediately obtained ten thousand samādhis," there are two and a half lines of sūtra text, explaining that the bodhisattvas of the ninth ground all come to pay reverence and obtain benefit. (10) From "At that very time..." onward, there are five and a half lines of sūtra text, explaining that the bodhisattvas of the ten directions who are also receiving investiture emit the radiance of the virtue of the chest, which universally illuminates the ten directions and enters this bodhisattva's virtue of the chest, causing their power and influence to increase more than a hundred-thousandfold. The first part, of seven lines of sūtra text, explains that from the first ground through the ninth ground, by practicing the aids to the path with each portion of white and pure phenomena, observing all phenomena, cultivating merit and wisdom, and broadly carrying out great compassion, all is done to bring to completion this ground of the fundamental wisdom and compassion of the tenth ground, which reaches fulfillment at this ground. It makes clear that originally the ground of wisdom and compassion of all Buddhas is taken to constitute the practice of the five stages, because from the abode of initial resolve one is already able to reach this wisdom-ground of all Buddhas. From the initial resolve, there are five kinds of resolve, which do not depart from a single thought-moment. The five kinds of initial resolve are: first, the initial resolve of the ten abodes; second, the initial resolve of the ten practices; third, the initial resolve of the ten dedications of merit; fourth, the initial resolve of the ten grounds; and fifth, the initial resolve of the eleventh ground. These five stages of initial resolve all arise without being different from the fundamental wisdom of the Tathāgata. Because the substance of wisdom has no beginning and no end, these five stages of initial resolve are all devoid of beginning and end; because they are not what sensory consciousness can grasp as subject and object, and are not encompassed by hours, days, months, or years, these five stages are all brought forth at the same time. First, like the initial resolve of the ten abodes, by stopping the mind without distraction, it unfolds the fundamental wisdom of the Tathāgata. This is exemplified by the monk Meghaśrī on Mount Sugopita attaining the gate of the wisdom-radiance of recollecting all Buddhas. "Mountain" means stopping; that is, stopping the mind without distraction from the ordinary person's stage directly manifests the Buddha's wisdom and enters the wisdom-ground of the Tathāgata; this is called the abode of initial resolve. Second, like the initial resolve of the ten practices, it explains that within the wisdom of all Buddhas, practice is free from defilement. This is exemplified by the monk Sudarśana of the Country of Three Eyes walking in meditation through the forest, representing that practice is free from defilement; walking in meditation through the forest represents that practice has no abiding. The "three eyes" represent the Buddha-eye, Dharma-eye, and wisdom-eye; this explains that one personally attains the three eyes of the Tathāgata's wisdom and further benefits all sentient beings, whereby one's practice is without attachment. Third, the initial resolve of the ten dedications of merit is exemplified by the perfume seller Utpalabhūti. This explains that blending all fragrances and engaging in selling perfumes represents using the gates of the ten dedications of merit to bring forth the gates of limitless great vows, harmoniously integrating the dharmakāya of compassion and wisdom so that they advance equally and evenly. The "blue lotus" represents being undefiled amidst all wondrous fragrances. Fourth, the initial resolve of the ten grounds cultivates and nourishes great kindness and great compassion so that they become increasingly prominent. This is exemplified by the night deity Vāsanavayantī—which means the deity who presides over spring growth—to represent great compassion, presiding over sentient beings sprouting the shoots of bodhi. Fifth, the eleventh ground has the initial resolve of unconditioned, spontaneous great compassion. This is exemplified with Queen Māyā giving birth to all Buddhas as the foremost, which explains that wisdom is born from compassion to teach and transform sentient beings. As mentioned above, the initial resolve has these five kinds; reverse and forward are not the same, but all are completely present at once within the initial mind, without before or after, because they all take the great wisdom of the dharmadhātu as their essence; therefore one cannot speak of an understanding of before and after, ancient and modern. This one part consists of seven lines of sūtra text, explaining the perfection of great wisdom and great compassion that are devoid of before and after, ancient and modern; because the Buddha-practices within the dharmadhātu and the realm of sentient beings are fulfilled, one reaches the office of the Great Dharma King and enters the dense forest of birth and death of sentient beings.