新華嚴經論 29.7

29.7

七「又知如來諸所入智」有六行半經，明此位菩薩知如來十三種入智。所謂入毛道智者，入不定性眾生，起方便智，令得正信智。入微塵智者，入微細眾生道中，與之同生，引生智慧，令得人天住佛善根。入國土身正覺智者，於佛身中及毛孔之內，示現成佛、入般涅槃智故。入眾生行正覺智者，方便行四攝行，覺悟眾生是也。入眾生心正覺智者，以眾生心與如來心同一體性，以此如來知一切眾生，而隨業接之故。入隨順一切處正覺智者，一切六道遍生其中，隨根覺悟故。入示現遍行智者，一切眾生行及九十五種外道，盡同事智故。入示現逆行智者，示作惡魔惱惑行者，或行於非道，無不利生。如示作阿闍世王殺害父母等事令信，得業道除。入示現思議不思議世間了知不了知行智者，或令世間令知是不思議聖行，或令世間不能了知是凡聖。餘可准知，如經自具。已上知如來諸所入智竟。

Seventh, from 'Furthermore, knowing the wisdom of all penetrations of the Tathāgata,' there are six and a half lines of the sūtra, explaining that a bodhisattva of this stage knows the thirteen kinds of penetrating wisdom of the Tathāgata. The so-called 'wisdom of penetrating the path of hair-fine worldly realms' refers to entering among sentient beings of indeterminate nature and giving rise to the wisdom of skillful means to enable them to attain correct faith. The 'wisdom of penetrating subtle dust' refers to entering into the subtle and minute paths of sentient beings, being born together with them, leading them to give rise to wisdom, and causing them to attain the roots of goodness of humans and devas abiding in the Buddha. The 'wisdom of correctly awakening to the bodies of lands' refers to the wisdom of manifesting the attainment of Buddhahood and entering parinirvāṇa within the Buddha's body and within pores. The 'wisdom of correctly awakening to the practices of sentient beings' refers to skillfully practicing the four means of embracing to awaken sentient beings. The 'wisdom of correctly awakening to the minds of sentient beings' is because the minds of sentient beings and the mind of the Tathāgata are of the same essence; because of this, the Tathāgata knows all sentient beings and receives them according to their karma. The 'wisdom of correctly awakening to complying with all places' refers to being born universally throughout all six paths, awakening them in accordance with their capacities. The 'wisdom of manifesting universal practice' refers to the wisdom of engaging in identical activities with all practices of sentient beings and the ninety-five kinds of non-Buddhist traditions. The 'wisdom of manifesting contrary practice' refers to manifesting as an evil māra disturbing and confusing practitioners, or walking non-virtuous paths, without failing to benefit sentient beings; just as manifesting as King Ajātaśatru killing his parents and so forth to lead people to faith, so that the paths of karma are eradicated. The 'wisdom of manifesting conceivable and inconceivable worldly practices that are understood or not understood' refers to causing the world to know them as inconceivable noble practices, or causing the world to be unable to discern whether they are ordinary or noble. The rest can be inferred by analogy, being fully present in the sūtra itself. This concludes the section on knowing the wisdom of all penetrations of the Tathāgata.