新華嚴經論 30.22

30.22

將釋此品，約立四門：一釋品來意、二釋能問之主、三釋說法之主、四隨文釋義。一釋品來意者、明前〈十定〉、〈十通〉、〈十忍〉三品，明該括因果初終，始末不遷剎那之際，已成神通法忍具足。明一切諸佛所施因果教行方便果行相資始終，不絕不離剎那之時。如《仁王經》十生滅為一剎那，九十剎那九百生滅。如是三世佛果及普賢方便行，總時不遷故，但以剎那為量，不立生滅之名。設論生滅，但於剎那內安立，更無長短。自此已下至〈如來出現品〉，明佛果之中三業廣大自在行門。且如此〈阿僧祇〉一品，明如來心業廣大自在。二〈如來壽量品〉明如來命廣大自在。三〈菩薩住處品〉明如來行攝生廣大常住自在。四〈佛不思議品〉歎佛三業神德廣大自在。五〈如來十身相海品〉明佛身業報功德莊嚴廣大自在。六〈如來隨好光明功德品〉明佛三業所順法身所感之功德廣大自在。依《瓔珞經》配第三禪，說佛華三昧，有百萬億偈，即是此〈普賢行品〉是其略也。當第七會，合名佛華三昧品。七〈普賢行品〉明佛三業果行遍周廣大自在。八〈如來出現品〉明佛覺行遍周，常於一切世間無時不出，現廣大自在。此之八品經，總歎佛果行智德二業功用，及莊嚴報相廣大自在故，以故此品須來。二釋能問法主者，菩薩名心王，此明得心成忍之後，心業自在，名之為王。三釋能說法之主者，此品何故如來自說？明此數法廣大，下位智所不及，唯佛能究竟故。此是佛果，二愚非至，差別智滿方了，即此〈阿僧祇〉、〈隨好光明功德〉二品法是如來自說，自餘五位各各隨位菩薩自說。十信菩薩說十信法，即文殊、覺首等是。十住菩薩說十住法，即法慧、財慧等是。如是准此例知。以此品非至差別智果滿佛位方明，還是如來自說故。能問之主，還是如來心智自在，名之為王，表心自在故方堪能問，總是佛自在之心故，設教法則令學者倣之故。說行以普賢主之，以行成忍，即以心王主之。又此數法，智滿佛果方終，以智遍故任運而知，非是加行作意而知，以此佛自說。故四隨文釋義者，一百洛叉為一俱胝者，一洛叉此云一億，一俱胝此云一兆又。案此方黃帝算法，總有二十三數，謂一二三四五、六七八九十、百千萬億兆、京垓秭壤溝、㵎正載。從壤已去有三等數法，其下者十十變之，中者萬萬變之，上者億億變之。今此〈阿僧祇品〉用上等數法，故云百千。百千為一俱胝，俱胝俱胝是當此壤也，那由他當此溝也，鞞婆羅當此㵎也、作疋也、來載也，自是已去此方數名盡也。彌伽及毘伽，皆上聲呼。矜羯（居陵反）。摩娑婆，上聲呼。囉（郎我反）。毘佉擔（擔，多甘反）。㙠攞陀（㙠，於奚反）。阿麼（麼，莫我反）。㪍（蒲沒反）。薜（蒲計反）。窣（蘇沒反）。脾（普計反）。謎（莫計反）。荼（宅加反）。此已上數義廣大，雖復無量難量，意明如來智慧、普賢願行三業廣大，世數不能及。如下文頌中具明。此已上依大數有百二十大數，至不可說不可說轉，以為一終。經頌云「不可言說不可說，充滿一切不可說。不可言說諸劫中，說不可說不可盡。不可言說諸佛剎，皆悉碎末為微塵，一塵中剎不可說，如一一切皆如是。此不可說諸佛剎，一念碎塵不可說，念念所碎悉皆然，盡不可說劫恒爾。此塵有剎不可說，此剎為塵說更難，以不可說算數法，不可說劫如是數。以此諸塵數諸劫，一塵十萬不可說，爾劫稱讚一普賢，無能盡其功德量。」意明如來普賢願行功德過稱量，數所不及故。如是此品說佛位內普賢行願，虛空不可量、剎塵不可比，無限重重無限重重，廣如經自具。如是多劫是一剎那際，多如是如來普賢行是一剎那中無盡故。准前第二會所問答，〈十頂品〉來文未至。

In explaining this chapter, roughly four sections are established: first, explaining the chapter's purpose; second, explaining the questioner; third, explaining the preacher of the Dharma; and fourth, interpreting the text according to its passages. First, as for explaining the chapter's purpose: it explains that the preceding three chapters—the 'Ten Samādhis', 'Ten Supernormal Powers', and 'Ten Tolerances'—comprehensively encompass causes and effects from beginning to end, wherein the beginning and end do not shift beyond the instant of a kṣaṇa, already having completed the supernormal powers and Dharma-tolerances fully. They explain that the causes and effects, teachings and practices, and skillful means and fruitional actions deployed by all Buddhas mutually assist one another from beginning to end, never ceasing and never parting from the instant of a kṣaṇa. Just as the Renwang jing says that ten arisings and ceasings make one kṣaṇa, and ninety kṣaṇas make nine hundred arisings and ceasings, so too the Buddha-fruits of the three times and Samantabhadra's skillful practices do not alter the overall time; therefore, they take only a kṣaṇa as their measure and do not establish designations of arising and ceasing. Even if arising and ceasing are discussed, they are established only within a kṣaṇa, having no further length or shortness. From here down to the 'Chapter on the Manifestation of the Tathāgata', the texts explain the vast and sovereign practice-doors of the three karmas within the Buddha-fruit. For instance, this single 'Chapter on the Asamphyeya' explains the vast sovereignty of the Tathāgata's mental karma. Second, the 'Chapter on the Tathāgata's Lifespan' explains the vast sovereignty of the Tathāgata's life. Third, the 'Chapter on the Dwelling Places of Bodhisattvas' explains the vast, eternal, and sovereign nature of the Tathāgata's practices that embrace sentient beings. Fourth, the 'Chapter on the Inconceivable Qualities of the Buddha' praises the vast sovereignty of the divine virtues of the Buddha's three karmas. Fifth, the 'Chapter on the Ocean of Marks of the Tathāgata's Ten Bodies' explains the vast sovereignty of the adornments of the reward virtues of the Buddha's bodily karma. Sixth, the 'Chapter on the Merits of the Minor Marks and Radiance of the Tathāgata' explains the vast sovereignty of the merits evoked by the dharmakāya in accord with the Buddha's three karmas. According to the Yingluo jing, this corresponds to the third dhyāna, preaching the Buddha-flower samādhi in one million kotis of verses; this 'Chapter on Samantabhadra's Practice' is an abridgment of it. Belonging to the seventh assembly, they are collectively titled the 'Chapter on the Buddha-Flower Samādhi'. Seventh, the 'Chapter on Samantabhadra's Practice' explains the vast sovereignty of the Buddha's fruitional practices of the three karmas pervading everywhere. Eighth, the 'Chapter on the Manifestation of the Tathāgata' explains that the Buddha's enlightened practices pervade everywhere, constantly appearing in all worlds at all times, manifesting vast sovereignty. These eight chapters of the sūtra collectively praise the functions of the two karmas of fruitional practice and wisdom-virtue in the Buddha-fruit, as well as the vast sovereignty of the adorned reward marks; therefore, this chapter must come next.

Second, as for explaining the questioner: the bodhisattva is named Mind King. This explains that after attaining the mind and perfecting tolerance, one's mental karma becomes sovereign, and thus he is called a king. Third, as for explaining the preacher of the Dharma: why does the Tathāgata preach this chapter himself? It explains that these methods of calculation are vast; they cannot be reached by the wisdom of lower stages, and only a Buddha can reach their culmination. Because this is the Buddha-fruit, which the two types of ignorance cannot reach, and which can be fully understood only when discriminating wisdom is perfected, these two chapters—'Asamphyeya' and 'Merits of the Minor Marks and Radiance'—are preached by the Tathāgata himself, while the remaining five stages are each preached by the bodhisattvas of their respective stages. The bodhisattvas of the ten faiths preach the teaching of the ten faiths, namely Mañjuśrī, Jñānaprabha, and others. The bodhisattvas of the ten abodes preach the teaching of the ten abodes, namely Dharmamati, Guṇaratna, and others. The rest should be understood by analogy with this. Because this chapter can only be understood when one reaches the culmination of the fruit of discriminating wisdom in the Buddha stage, it is still the Tathāgata who preaches it himself. As for the questioner, it is still the Tathāgata's sovereignty of mind and wisdom that is called a king, demonstrating that only because the mind is sovereign is he fit to pose the question. Since this is entirely the Buddha's sovereign mind, the pedagogical model is set forth so that practitioners may emulate it. When preaching practices, Samantabhadra is the host; when practices culminate in tolerance, the Mind King is the host. Furthermore, this method of calculation is only brought to completion in the Buddha-fruit where wisdom is fully perfected; because wisdom is all-pervading, it is known effortlessly and spontaneously, not through effortful mentation. For this reason, the Buddha preaches it himself.

Fourth, as for interpreting the text according to its passages: 'One hundred lakṣas make one koṭi.' One lakṣa is here called one hundred thousand (yi), and one koṭi is here called one trillion (zhao). Examining the computational methods of the Yellow Emperor in this land, there are twenty-three numbers in total: one, two, three, four, five, six, seven, eight, nine, ten, hundred, thousand, ten thousand (wan), hundred thousand (yi), trillion (zhao), jing, gai, zi, rang, gou, jian, zheng, and zai. From rang onward, there are three grades of calculation methods: the lower changes by tens, the middle changes by ten thousands, and the upper changes by hundred thousands. Here, this 'Chapter on the Asamphyeya' uses the upper grade of calculation methods; therefore it says 'a hundred thousand'. A hundred thousand makes a koṭi; a koṭi times a koṭi corresponds to our rang; a nayuta corresponds to our gou; a vivara corresponds to our jian, stands for pi, and leads to zai; beyond this, the number names in this land are exhausted. 'Miga' and 'viga' are both pronounced in the falling-rising tone. 'Kaṅkara' (jing-ling phonetic spelling). 'Asaba' is pronounced in the falling-rising tone. 'Ra' (lang-wo phonetic spelling). 'Vighātana' (dan is duo-gan phonetic spelling). 'Etadha' (ye is yu-xi phonetic spelling). 'Ama' (mo is mo-wo phonetic spelling). 'Bha' (pu-mo phonetic spelling). 'Be' (pu-ji phonetic spelling). 'Su' (su-mo phonetic spelling). 'Bi' (pu-ji phonetic spelling). 'Me' (mo-ji phonetic spelling). 'Ṭha' (zhai-jia phonetic spelling). These number meanings above are vast, and although they are immeasurable and hard to measure, the intention is to show that the Tathāgata's wisdom and Samantabhadra's vows and practices of the three karmas are vast, beyond the reach of worldly reckoning, as fully explained in the verses below. Above, according to the great numbers, there are one hundred and twenty great numbers up to the 'ineffable of ineffables squared', which constitutes a completion. The sūtra verse says:
'The ineffable and inexpressible,
Pervades all that is ineffable.
Throughout ineffable kalpas,
Speaking of the ineffable, it cannot be exhausted.
Ineffable Buddha-lands,
Are all pulverized into minute dust motes;
Within one dust mote are ineffable lands,
And as with one, so it is with all.
These ineffable Buddha-lands,
In a single thought are pulverized into ineffable dust motes;
What is pulverized thought-moment after thought-moment is entirely so,
Constantly thus through the exhaustion of ineffable kalpas.
In these dust motes are ineffable lands;
To reduce these lands into dust motes is even harder to express.
Using the ineffable methods of computation,
Ineffable kalpas are counted in this way.
Using these dust motes to count these kalpas,
One dust mote equals one hundred thousand ineffables;
If throughout such kalpas one were to praise a single Samantabhadra,
None could exhaust the measure of his merits.'
The intention is to show that the merits of the Tathāgata and Samantabhadra's vows and practices surpass measurement and are beyond the reach of calculation. Thus, this chapter explains that within the Buddha stage, Samantabhadra's practices and vows cannot be measured by empty space and cannot be compared to dust motes of lands; they are limitless and layered over and over, boundless and layered over and over, vast as the sūtra itself details. Such numerous kalpas are within the instant of a single kṣaṇa; so many of the Tathāgata's and Samantabhadra's practices are inexhaustible within a single kṣaṇa. According to the questions and answers of the preceding second assembly, the text for the 'Chapter on the Ten Summits' has not yet arrived.