新華嚴經論 32.26

32.26

三釋如來所居之處者，何故前餘會之首，皆云不離菩提之場普光明殿，又三會同居普光明殿。此之法界一會，何故不同前會，直言「爾時世尊在室羅筏國逝多林給孤獨園」者，何意？答曰：為明前普光明殿說十信心，以次說十住十行等五位、六位昇進之門，為不離菩提體上而有進修，故言不離菩提場如來成正覺之體。恐失經之本意，故須重敘。三會同在普光明殿者，明信進五位修行已終，不移普光明根本不動智體為境，非妄情故，時亦不遷剎那之際。此法界會直言在室羅筏國逝多林，明前約位昇進已終，此會明自己成佛果滿度眾生之行，故在人間國邑園林。又化二乘聲聞緣覺及淨土菩薩，即純以自在法界為體，不立五位菩提及行可修，亦無差別智普賢願行可學，總是佛果已滿、普賢行已周，恒遍十方利眾生法，不須和會。以此直言逝多林，如眾流入海諸河名亡，但以法界為名，不同以前五位昇進和會行相故。在室羅筏國者，舊云舍衛國。云室羅筏國者，此云好道，亦云聞物，以此城中人好學道德，餘國聞其國中有多人物，故以人之道德以成國之名。逝多林者，逝者往也、度也、速也。為佛世尊在此園居，一切眾生而往佛所，速得度脫。以佛度眾生廣多故，故因立名也。林者，此園有林故。亦以如來行多，以法界普覆蔭遍含生故，以佛行為林，以林為蔭覆，得清涼義故。以法界清涼，蔭眾生煩惱熱令清涼故，故曰逝多林。若以因置寺園之時，以所施成名。以祇陀太子植林，須達長者置園，以長者濟乏所求孤老皆惠，亦號祇樹給孤獨園。今以約如來智德遍含廣多濟物，號為逝多林。園，此方名寺，彼方名園。若法界體用智境普含，以法界無限智境為逝多林園，非以肉眼情識所見也，乃是塵剎遍含之園也。

Third, on explaining the place where the Tathāgata resided: Why is it that the beginnings of all previous assemblies said that he did not depart from the bodhimaṇḍa and the Universal Light Hall, and three assemblies resided together in the Universal Light Hall, whereas this single assembly of the dharmadhātu is not like the previous assemblies, stating directly: "At that time, the World-Honoured One was in Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's Park"? What is the meaning of this? The answer is: To clarify that previously in the Universal Light Hall he taught the ten faiths, and next taught the gates of ascending progress through the five stages and six stages such as the ten abodes and ten practices, and in order that there be progressive cultivation without departing from the essence of bodhi, it therefore said that he did not depart from the bodhimaṇḍa, the essence of the Tathāgata's attainment of correct awakening. Fearing that the original intent of the sūtra might be lost, it was necessary to recount this again. That the three assemblies were together in the Universal Light Hall clarifies that the cultivation of faith and advancement through the five stages having ended, he did not move from the fundamentally immovable essence of wisdom of the Universal Light as his sphere, because it is not false sentiment, nor does the time shift from the span of a single kṣaṇa. That this assembly of the dharmadhātu states directly that he was in Śrāvastī, in the Jeta Grove, clarifies that the previous gradual ascent through stages has already concluded, and this assembly clarifies one's own attainment of the full Buddha fruit to deliver sentient beings; hence he was in a grove in a human town. Furthermore, converting the two vehicles—the śrāvakas and pratyekabuddhas—and the bodhisattvas of the pure lands takes purely the sovereign dharmadhātu as its essence, without positing a bodhi of the five stages or practices to be cultivated, nor is there discriminating wisdom or the vows and practices of Samantabhadra to be learned. It is entirely the fulfillment of the Buddha fruit and the completion of Samantabhadra's practices, the Dharma that constantly pervades the ten directions to benefit sentient beings, needing no harmonious integration. Therefore, it states directly the Jeta Grove, just as when many streams enter the ocean, the names of the various rivers vanish, and it is named simply by the dharmadhātu, differing from the previously integrated characteristics of the ascent through the five stages. Regarding "in Śrāvastī": It was formerly called Shāwèi. "Śrāvastī" translates here as "fond of the Way," and also as "renowned for things," because the people of this city were fond of studying the Dao and virtue, and other kingdoms heard that this kingdom had many talents; hence the country took its name from the people's morality and virtue. As for "Jeta Grove": "Jeta" (zhì) means "to go," "to cross over," and "swift." Because the Buddha, the World-Honoured One, resided in this park, all sentient beings went to the Buddha's place and swiftly attained deliverance. Because the sentient beings delivered by the Buddha were numerous, the name was established on this basis. "Grove" (vana): Because this park had a forest. It is also because the Tathāgata's practices are vast and manifold, universally sheltering all living beings with the dharmadhātu; hence the Buddha's practices are taken as the grove, and the grove provides shelter, obtaining the meaning of coolness. Because the coolness of the dharmadhātu shelters beings from the heat of afflictions and brings coolness, it is therefore called Jeta Grove. If considering the time when the monastery and park were founded, the name was formed from the donors: because Prince Jeta planted the trees and the Elder Sudatta established the park, and because the Elder relieved the destitute and gave to all the orphaned and elderly who sought help, it is also called the Jeta Grove and Anāthapiṇḍada's Park. Now, in terms of the Tathāgata's wisdom and virtue universally encompassing and widely benefiting beings, it is called the Jeta Grove. "Park" (ārāma): in this land it is called a monastery (sì); in that land it is called a park (yuán). In terms of the dharmadhātu's essence and function, where the sphere of wisdom universally encompasses everything, the limitless sphere of wisdom of the dharmadhātu is taken as the Jeta Grove and park; it is not what is seen by the fleshly eye and sentient consciousness, but rather a park that universally encompasses dust-mote lands.