新華嚴經論 30.2

30.2

第六段「又普眼菩薩聞如來稱歎普賢清淨功德」有三十二行經，於此段中復分為七段。一「爾時普眼菩薩」已下至「俱亦不見」有三行經，明普眼菩薩以十不可說三昧求覓普賢亦不能見分。二「時普眼菩薩」已下至「悉皆不見」可有三行半經，明普眼菩薩從三昧起，白佛不見普賢菩薩身語意業及座分。三「佛言如是」已下至「至於法界究竟邊際」有十二行經，明佛為普眼稱歎普賢三業甚深，不可以能出能入三昧能見分。四「善男子」已下至「無空過者」有三行半經，明佛為歎見聞親近承事普賢菩薩利益無空過分。五「爾時普眼」已下至「頭頂禮敬」可有三行經，明普眼等及諸菩薩皆渴仰普賢，三稱南無頭頂禮敬分。六「爾時佛告普眼」已下至「即當得見普賢菩薩」有六行半經，明佛更勸普眼等大眾更致禮敬，遍想法界推求普賢菩薩如對目前分。七「是時」已下至「皆見普賢大士」有一行半經，明普眼及諸菩薩大眾依佛勸勅更加禮敬，普賢知時欲為現身分。已上三十三行中七段經不見普賢菩薩，意明普眼等諸菩薩以出入三昧不得見普賢三業及座境界故。舉幻術文字中種種幻相所住處喻，明幻術文字之體了無處所，如何求之？不可將出入三昧處所求之，去彼沈寂生滅却令想念，明想念動用自體遍周用而常寂，非更滅也。以是普賢以金剛慧普入法界，於一切世界無所行無所住，如一切眾生身皆非身無去無來，得無斷盡無差別自在神通。此明任物自真，稱之為神。不為不思、不定不亂、不來不去，任智遍周利生自在知根應現，名之為通。萬法如是，無出入定亂，方稱普賢所行三業作用及座。如十地菩薩座體，但言滿三千大千世界之量。此普賢座量等虛空，一切法界大蓮華藏故。明知十地菩薩智量猶隔，以此來昇此位，如許乖宜入出、如許不可說三昧之門，猶有寂用有限障，未得十地果位後普賢菩薩大自在故。故三求普賢、三重昇進，却生想念，方始現身。及說十三昧境界之事，意責彼十地中猶有求於出世習，在於世間生死境界未得等於十方任用自在。以此如來教令却生想念，去彼十地中染習出世淨心故，此明治十地緣真俗出世餘習氣惑故。已上意明治十地菩薩緣真俗二習未亡、寂亂二習未盡，於諸三昧有出入習故，未得寂入生死。猶如虛空性無作者而常普遍，非限量所收，一切眾生及以境界以之為體。普賢之智猶如虛空，一切眾生以為其體。有諸眾生自迷智者名為無明，普賢菩薩隨彼迷事，十方世界對現色身，以智無體猶如虛空，非造作性、無有去來、非生非滅，但以等虛空之智海，於一切處啟迷。智無體相，能隨等法界虛空界之大用故。豈將十地之位諸菩薩，以出入三昧有所推求，云何得見？是故如來為諸菩薩說，幻術文字求其體相有可得不？求幻之心尚不可得，如何有彼幻相可求？是故將出入三昧及以求心而求普賢大用無依善巧智身，了無可得。是故如來教諸菩薩却生想念，慇懃三禮普賢菩薩，方以神通力如應現身，明智身不可以三昧處所求，為智體無所住無所依故。若想念願樂，即如應現化，無有處所依止故，猶如谷響但有應物之音，若有所求即無有處所可得。佛言普賢菩薩今現在此道場眾會親近我住初無動移者，明以根本智性自無依，名為現在此道場故。為能治有所得諸見蘊故，以無礙總別同異普光明智與十方一切諸佛大用體同，名為眾會故。無邊差別智海一時等用，不移根本智體無依住智，名為親近我住初無動移故。云稱南無者，明歸命信順故。約法以南為离，為离中虛，以虛無故即明离為日。离主心，以心達虛無之理，即心智明，故云南無，表歸命信順虛無之理智故。是故善財南方詢友者，義亦如然。龍女南方成佛，義亦如之。但達虛無之理智，十方總南無。若執諸法作實有者，十方總北故。餘文自具。

The sixth section, 'Furthermore, the bodhisattva Universal Eye heard the Tathāgata praise the pure merits of Samantabhadra', contains thirty-two lines of sūtra text; within this section, there are again seven subsections. First, from 'At that time the bodhisattva Universal Eye' down to 'neither did he see anything'—consisting of three lines of sūtra text—clarifies the part where the bodhisattva Universal Eye searches for Samantabhadra by means of ten ineffable samādhis but is still unable to see him. Second, from 'Then the bodhisattva Universal Eye' down to 'did not see at all'—which is about three and a half lines of sūtra text—clarifies the part where the bodhisattva Universal Eye rises from samādhi and reports to the Buddha that he did not see the bodily, verbal, and mental karmas or the seat of the bodhisattva Samantabhadra. Third, from 'The Buddha said: "So it is"' down to 'reaching the ultimate limits of the dharmadhātu'—consisting of twelve lines of sūtra text—clarifies the part where the Buddha praises for Universal Eye the profound three karmas of Samantabhadra, which cannot be seen by means of samādhis that have entering and exiting. Fourth, from 'Good sons' down to 'none is in vain'—consisting of three and a half lines of sūtra text—clarifies the part where the Buddha praises that the benefit of seeing, hearing, drawing near to, and serving the bodhisattva Samantabhadra is never in vain. Fifth, from 'At that time Universal Eye' down to 'bowed with heads to the ground in reverence'—which is about three lines of sūtra text—clarifies the part where Universal Eye and all the bodhisattvas yearn for Samantabhadra, recite 'Namo' three times, and bow with heads to the ground in reverence. Sixth, from 'At that time the Buddha told Universal Eye' down to 'you will then be able to see the bodhisattva Samantabhadra'—consisting of six and a half lines of sūtra text—clarifies the part where the Buddha further urges Universal Eye and the assembly to pay reverence once more and universally visualize the dharmadhātu, searching for the bodhisattva Samantabhadra as if right before their eyes. Seventh, from 'At that time' down to 'all saw the great being Samantabhadra'—consisting of one and a half lines of sūtra text—clarifies the part where Universal Eye and the assembly of bodhisattvas, relying on the Buddha's admonition, pay reverence even more earnestly, and Samantabhadra, knowing the proper time, desires to manifest his body for them. The above seven subsections in thirty-three lines of sūtra text do not see the bodhisattva Samantabhadra; the intention is to clarify that because Universal Eye and the other bodhisattvas use entering and exiting samādhi, they cannot see the three karmas, the seat, or the sphere of Samantabhadra. Bringing up the metaphor of the dwelling place of various illusory forms within illusory arts and letters, it clarifies that the substance of illusory arts and letters is completely without a place—how could one search for it? One cannot search for it through the locus of entering and exiting samādhi; removing their sinking into quiescence and production-and-cessation, he instead directs them to think and reflect, clarifying that thoughts, reflections, and dynamic functions are in their own substance universally pervasive, functioning while constantly tranquil, and not something to be extinguished again. Therefore, Samantabhadra enters the dharmadhātu universally with adamantine wisdom, having nothing to practice and nowhere to abide in all worlds, just as the bodies of all sentient beings are non-bodies, having no coming and no going, attaining inexhaustible, nondiscriminating, and sovereign supernormal powers. This clarifies that allowing things to be inherently genuine is called 'supernormal' (shen). Being neither non-action nor non-thinking, neither samādhi nor distraction, neither coming nor going, letting wisdom pervade everywhere to benefit beings with sovereignty and responding to their capacities by manifesting: this is called 'penetration' (tong). All dharmas being like this, without entering or exiting samādhi or distraction, only then does it match the functions and seat of the three karmas practiced by Samantabhadra. As for the substance of the seat of a tenth-ground bodhisattva, it is only said to have the measure of a trichiliocosm. This seat of Samantabhadra is equal in measure to empty space, the great Lotus Treasury of the entire dharmadhātu. Clearly we know that the capacity of wisdom of a tenth-ground bodhisattva is still separated from it; by ascending to this stage from such a position, through entering and exiting in such discordant ways and through so many ineffable samādhi gates, there are still the obstacles of limited quiescence and function, not yet having attained the great sovereignty of the bodhisattva Samantabhadra subsequent to the fruition stage of the tenth ground. Therefore, having sought Samantabhadra three times and ascended three levels, only when they turn back to generate thoughts and reflections does he finally manifest his body. As for speaking of the matters regarding the realms of the ten samādhis, the intention is to reproach that in the tenth ground there is still the habit of seeking world-transcendence, so in the worldly sphere of saṃsāra one has not yet attained equal and sovereign functioning throughout the ten directions. For this reason, the Tathāgata instructs them to turn back and generate thoughts and reflections, so as to remove the pure mind of being habituated to world-transcendence in the tenth ground; this is to cure the delusion of residual habitual tendencies regarding world-transcendence based on the real and the conventional in the tenth ground. The above intention is to cure the bodhisattvas of the tenth ground whose two habitual tendencies of relying on the real and the conventional are not yet eradicated, and whose two habitual tendencies of quiescence and distraction are not yet exhausted, having the habit of entering and exiting various samādhis; hence they have not yet attained tranquil entry into saṃsāra. It is just like the nature of empty space, which is uncreated yet always universal, not contained by any limits or measures, and taken as the substance by all sentient beings and their spheres. Samantabhadra's wisdom is like empty space, taken by all sentient beings as their substance. When sentient beings are themselves deluded about wisdom, it is called ignorance; the bodhisattva Samantabhadra accords with the matters of their delusion, manifesting form bodies face-to-face in the worlds of the ten directions. Because wisdom has no substantial entity and is like empty space—not of a created nature, having no coming or going, neither arising nor ceasing—it merely uses the ocean of wisdom equal to empty space to awaken the deluded in all places. Because wisdom has no substantial marks, it can accord with the great function equal to the dharmadhātu and the space realm. How could bodhisattvas of the tenth ground stage, searching by means of entering and exiting samādhi, be able to see him? Therefore, the Tathāgata said to the bodhisattvas: searching for the substantial marks of illusory arts and letters, can anything be found? When the mind that seeks the illusion cannot even be found, how could there be illusory marks to be sought? Therefore, using entering and exiting samādhi and the seeking mind to seek the unattached, skillful wisdom body of Samantabhadra's great function, completely nothing can be found. Therefore, the Tathāgata taught the bodhisattvas to turn back and generate thoughts and reflections and earnestly pay three homages to the bodhisattva Samantabhadra; only then, by his supernormal power, did he manifest his body in accordance with their capacities, clarifying that the wisdom body cannot be sought in the locus of a samādhi, because the substance of wisdom has nowhere to abide and nothing to depend on. If one thinks, reflects, aspires, and rejoices, he immediately manifests transformation bodies in accordance with capacities, having no location or basis, just as a valley echo only has the sound responding to an object: if one searches for it, there is no place to be found. The Buddha said: 'The bodhisattva Samantabhadra is right now present in this bodhimaṇḍa assembly, abiding close to me, from the beginning without moving or shifting.' This clarifies that because fundamental wisdom is by nature independent, it is called 'right now present in this bodhimaṇḍa'. Because it can remedy the aggregates of views that grasp at attainment, through the unobstructed, universal, particular, identical, and different universal light wisdom that is identical in substance with the great function of all buddhas of the ten directions, it is called the 'assembly'. The boundless sea of discriminating wisdom is functioning equally at once, without shifting from the wisdom that is independent and unattached to the substance of fundamental wisdom; this is called 'abiding close to me, from the beginning without moving or shifting'. Saying 'recite Namo' clarifies taking refuge and following in faith. Interpreting according to Dharma: South corresponds to the hexagram Li, because the center of Li is empty; because it is empty and devoid, Li is clarified as the sun. Li governs the mind; when the mind penetrates the principle of emptiness and nonexistence, the mind-wisdom is brilliant, hence one says 'Namo' to signify taking refuge in and following the wisdom of the principle of emptiness and nonexistence in faith. For this reason, Sudhana inquiring of friends in the south also has this meaning. The dragon girl attaining buddhahood in the south also has this meaning. As long as one penetrates the wisdom of the principle of emptiness and nonexistence, all ten directions are 'Namo'. If one grasps all dharmas as real and existent, all ten directions are 'North'. The rest of the text is clear of itself.