新華嚴經論 30.31

30.31

將釋此品，約立四門：一釋品名目、二釋品來意、三釋能說法主、四隨文釋義。一釋品名目者，此品依如來身口智三業得名。云何名佛不思議？情識想不能及，故不思。情識名不能及故，言不思議。以想心曰思，是有所得心，故言義。名議是世情，名言義量是妄度量。心不能及、情亡識滅，任智用故。明如來智用，非識心妄情思慮所知故，非情亡想，寂智乃現，應是修方便三昧力方現也。識滅情昧，正智現前，名為不思議。二釋品來意者，明前品既說菩薩住處攝生住持之宜，此品即明能化之智故，名佛不思議。非情識調量所為，任智自性遍周，不為而應物，故有此品來也。三釋能說法主者，說法菩薩號青蓮華藏者，明前品菩薩得法成忍，得心自在，號曰心王。此明根本智圓，明清淨無染名青蓮華，以根本智圓明能成差別智名藏故。告蓮華藏菩薩者，明依根本智告差別智故，為表相成故。三乘名先得智緣真、後得智緣俗，此一乘得即同得，不分三世有前後故。青蓮華藏菩薩告蓮華藏菩薩，說此不思議如來國土身眼耳鼻等不思議，智自在法故。此品意明以自心王根本智說差別智，教化眾生自佛事業大自在用故。為此會中從〈阿僧祇品〉至〈出現品〉有八品經，總談佛果位中心行法則故。該前五位差別同所歸故，不移十三昧之體普光明智，而有此八品法門及一部經故。皆約自佛智德立菩薩名，而自法令易解故。四隨文釋義者，於此一品經長科為三十五段。前三段是問并佛加持及青蓮華獲益；後三十二段是答。第一「爾時」已下至「云何不思議」有六行經，明諸菩薩大眾作念有問佛十種不思議分。第二「爾時世尊」已下至「佛法方便」有四行半經，明如來以十法加持青蓮華藏菩薩分。第三「爾時青蓮華藏菩薩」已下至「告蓮華藏菩薩言佛子」有六行經，明青蓮華藏菩薩蒙佛加持，以十種自在智慧欲答前菩薩眾所問十法分。第四「諸佛世尊有無量住」已下至「無有障礙究竟之法」有五行經，明青蓮華藏菩薩都舉諸佛有十種無量住，但總答前大眾十種問分。已下通十種無量住，總有三十二種無量普遍周無礙總別同異成壞自在因陀羅網門，答前十問佛不思議法故。於此三十二種，如因陀羅網互參普遍周。法門中約數有三百二十種，答前十問。此三百二十種因陀羅網互參法門中，以明佛不思議無盡無盡重重無限無限。如下一段中自具十法，如經自明，不煩科意。此品大意，明從前進修至此自己三業身語智用業用廣大，會佛三業廣大用故。一業之上答十百千萬等無量三業用故，三業用上各答三十百千萬等，十種無限無量三業之上各答三十百千萬等不可說無量業用。餘兩段各具十百千萬無量，以明三業所明業用不離二諦。真俗二門一一十法之中，身語智為體，餘七是三業上用故。以青蓮華藏菩薩答前十問，有三十二種答，一一答中皆有十種無盡法故。意明至此佛果三業用中真俗法滿足故，故號佛為無上兩足尊也。此明三種業用二智遍周，總攝諸法故。青蓮華是真智，蓮華藏是隨俗智，以真俗二智自說自己三種業用廣大自在不思議門。人王都邑者，王所居城、所管天下為都，自餘為邑。宮殿者，所居止寢宿之室為宮，以法治生陳設正法處為殿。毘舍闍者，是鬼趣，此云噉人精氣，屬東方提頭賴吒天王所管。提頭賴吒者，此云持國，謂護持國土，因以為名。乾闥婆，此曰尋香，是樂神，亦此王所管。如於身毛孔及一微塵中所現一切世界國土、一切諸佛及以眾生，咸住其中施作佛事者，妄情悉滅，唯智境乃爾。以三昧力方現，非情識所求。法常如是，然唯妄情自隔故。如世界種等，前〈華藏品〉已釋。自餘如文自具。

In explaining this chapter, roughly four gates are established: first, explaining the chapter title; second, explaining the reason for the chapter's occurrence; third, explaining the master who can deliver the teaching; fourth, explaining the meaning according to the text. First, in explaining the chapter title: this chapter takes its name from the three karmas of the Tathāgata's body, speech, and wisdom. Why is it called 'the Buddha's Inconceivable'? Emotional consciousness and conception cannot reach it, hence it is 'not thought' (inconceivable). Emotional consciousness and name cannot reach it, hence it is said to be 'inconceivable.' Because a mind of conception is called 'thought,' this is a mind with attainment; therefore it is called 'meaning.' A name to be discussed is worldly emotion; names, words, and semantic measuring are false deliberations. The mind cannot reach it, emotions perish and consciousness is extinguished, allowing the operation of wisdom. This clarifies that the Tathāgata's operation of wisdom is not something known through the thinking of a conscious mind and false sentiments. It is not that emotions perish and conceptions cease, but rather that when tranquil, wisdom manifests; it must manifest by the power of cultivating the samādhi of skillful means. When consciousness is extinguished and emotion is eclipsed, correct wisdom manifests before one; this is named 'inconceivable.' Second, in explaining the reason for the chapter's occurrence: it clarifies that since the previous chapter explained the appropriateness of the bodhisattvas' dwelling places for gathering sentient beings and sustaining [the teaching], this chapter then clarifies the wisdom capable of transforming [them]; hence it is called 'the Buddha's Inconceivable.' It is not produced through the calculation of emotional consciousness; it relies on the intrinsic nature of wisdom pervading everywhere, responding to things without contrived action; hence this chapter occurs. Third, in explaining the master who can deliver the teaching: the bodhisattva who delivers the teaching is named Utpalagarbha (Blue Lotus Treasury). This clarifies that after the bodhisattvas in the previous chapter attained the Dharma, completed patience, and attained mastery of mind, they were called 'Mind Kings.' Here it clarifies that fundamental wisdom is perfect and clear, pure and undefiled, hence called 'Blue Lotus'; and because fundamental wisdom, being perfect and clear, can accomplish discriminating wisdom, it is called 'Treasury.' Addressing Bodhisattva Padmagarbha (Lotus Treasury) clarifies that on the basis of fundamental wisdom he addresses discriminating wisdom, in order to symbolize their mutual completion. The Three Vehicles say that the initially attained wisdom cognizes the ultimate, and subsequent wisdom cognizes the conventional; in this One Vehicle, when attained, they are attained simultaneously, without dividing past, present, and future into prior and subsequent. Bodhisattva Utpalagarbha addresses Bodhisattva Padmagarbha, speaking of these inconceivable lands, bodies, eyes, ears, noses, and so forth of the Tathāgata, because they are dharmas of the mastery of wisdom. The intent of this chapter clarifies that by using the fundamental wisdom of one's own mind-king to speak of discriminating wisdom, one teaches and transforms sentient beings through the great sovereign function of the Buddha's own activities. For in this assembly, from the Chapter on Asaṃkhyeyas to the Chapter on Manifestation, there are eight chapters of scripture, which comprehensively discuss the principles of mental practice in the position of the Buddha fruit. They subsume the distinct five stages as having the same culmination; without departing from the essence of the samādhi of the ten, which is the wisdom of universal illumination, there are these eight doctrinal gates and the entire single scripture. They all establish the names of bodhisattvas based on the Buddha's own virtuous wisdom, in order to make the Dharma itself easy to understand. Fourth, in explaining the meaning according to the text: in this one chapter of the scripture, it is divided at length into thirty-five sections. The first three sections are the question, the Buddha's empowerment, and Utpalagarbha's gaining of benefit; the latter thirty-two sections are the answer. First, from 'At that time' down to 'What is the inconceivable?' there are six lines of scripture, clarifying the section where the great assembly of bodhisattvas generate the thought of asking about the ten kinds of inconceivabilities of the Buddha. Second, from 'At that time the World-Honored One' down to 'skillful means of the Buddha Dharma' there are four and a half lines of scripture, clarifying the section where the Tathāgata empowers Bodhisattva Utpalagarbha with ten dharmas. Third, from 'At that time Bodhisattva Utpalagarbha' down to 'addressed Bodhisattva Padmagarbha, saying, "Sons of the Buddha"' there are six lines of scripture, clarifying the section where Bodhisattva Utpalagarbha, receiving the Buddha's empowerment, wishes to answer the ten dharmas asked by the previous assembly of bodhisattvas with ten kinds of sovereign wisdom. Fourth, from 'The Buddhas, the World-Honored Ones, have immeasurable abidings' down to 'ultimate dharmas without obstruction' there are five lines of scripture, clarifying the section where Bodhisattva Utpalagarbha broadly cites that all Buddhas have ten kinds of immeasurable abidings, and simply comprehensively answers the ten kinds of questions of the previous assembly. From here down, running through the ten kinds of immeasurable abidings, there are altogether thirty-two kinds of immeasurable, universally pervasive, unhindered gates of Indra's net—sovereign in totality and particulars, identity and difference, integration and disintegration—to answer the previous ten questions on the Buddha's inconceivable dharmas. In these thirty-two kinds, like Indra's net, they interpenetrate and universally pervade. In terms of number within the doctrinal gates, there are three hundred and twenty kinds answering the previous ten questions. In these three hundred and twenty kinds of doctrinal gates interpenetrating like Indra's net, they clarify the inexhaustible, inexhaustible, multi-layered, infinite, infinite Buddha-inconceivabilities. As in the single section below, each inherently possesses ten dharmas; as the scripture itself clearly shows, there is no need to trouble with outlining the intent. The general meaning of this chapter clarifies that from progressing in cultivation earlier up to this point, the functions of one's own three karmas of body, speech, and wisdom are vast, matching the vast functions of the Buddha's three karmas. Because on a single karma one answers to ten, a hundred, a thousand, ten thousand, and so forth immeasurable functions of the three karmas, upon each of the three karmic functions one respectively answers thirty, a hundred, a thousand, ten thousand, and so forth; upon each of the ten kinds of infinite, immeasurable three karmas, one respectively answers thirty, a hundred, a thousand, ten thousand, and so forth inexpressibly immeasurable karmic functions. The remaining two sections each possess ten, a hundred, a thousand, ten thousand, and immeasurable [aspects], in order to clarify that the karmic functions illuminated by the three karmas do not depart from the two truths. Within each and every set of ten dharmas in the two gates of ultimate and conventional, body, speech, and wisdom are the essence, and the remaining seven are functions upon the three karmas. Because Bodhisattva Utpalagarbha answers the previous ten questions with thirty-two kinds of answers, within each and every answer there are ten kinds of inexhaustible dharmas. The intent clarifies that reaching this point, within the three karmic functions of the Buddha fruit, the ultimate and conventional dharmas are fully satisfied; hence the Buddha is called the Unsurpassed Two-Footed Honored One. This clarifies that the three kinds of karmic functions and the two wisdoms universally pervade, fully gathering all dharmas. The blue lotus is ultimate wisdom; the lotus treasury is conventional-following wisdom; using both ultimate and conventional wisdoms, one spontaneously expounds the vast, sovereign, inconceivable gates of one's own three kinds of karmic functions. 'Capitals and cities of human kings': the city where a king dwells and the realm under heaven that he governs is the capital; the rest are cities. 'Palaces and halls': the rooms where one dwells and sleeps are palaces; the places where one governs life with the Dharma and displays the correct Dharma are halls. 'Piśācas' are in the destiny of ghosts; here translated as 'eaters of human vital essence,' they belong to the jurisdiction of the Heavenly King Dhṛtarāṣṭra of the east. 'Dhṛtarāṣṭra' means 'Holding the Country' in Chinese, meaning he protects and maintains the realm, hence he is named after this. 'Gandharvas' means 'seeking fragrance' in Chinese; they are music spirits and are also under this king's jurisdiction. As for manifesting all worlds and lands, all Buddhas, and sentient beings within a pore of the body or a single speck of dust, with all dwelling therein and carrying out Buddha-works: when false sentiment is completely extinguished, only the realm of wisdom is like this. It manifests only through the power of samādhi, not through the seeking of emotional consciousness. The Dharma is always like this, but false sentiment alone separates one from it. Like the world-systems and so forth, they have already been explained in the previous Chapter on the Flower-Treasury. The remainder is fully present in the text itself.