新華嚴經論 34.21

34.21

第二治地住，本位門中復分為五段：一「爾時善財」已下，正念觀十法；二南行至海門國；三至海雲比丘頂禮其足；四正申所求；五海雲比丘稱歎善財示所觀法。如海門國者，明觀生死海為廣大佛海。海雲比丘者，因所觀法立名。其心如海，以法潤生如雲。又性戒如海不宿死屍，一切生滅死屍至於根本智海，皆為智海，無生滅故。五海雲比丘稱歎善財與所觀之法者，所謂觀察大海。云我住此海門國十有二年者，明不離十二緣生生死海故。如是十二有支，一切凡夫無明所覆常處其中，權教菩薩及以二乘皆厭而捨之，一乘菩薩以此無明十二有支以為如來一切智智之海。為大智海無有生滅，本來如是，凡夫不了，妄繫生死無明，故云我住此海門國十有二年。經云「常以大海為其境界」已下，有十種思惟大海，意明一切眾生十二緣生生死之海廣大無量，無有中邊性相可得，便為佛海。思惟大海無量眾寶奇妙莊嚴者，明觀生死緣生海，便成自性清淨佛之智海，即一切智寶功德莊嚴。思惟大海積無量水者，以諸愛水為大悲水思惟大海。水色不同者，根本智中起無量差別智慈。思惟大海無量眾生之所住處者，以明佛海中有無量眾生之所住處，不覺不知。思惟大海容受種種大身眾生者，明無量菩薩咸處生死海中，一一身土咸滿其中，如影如光不相障蔽。思惟大海能受大雲所雨之雨者，菩薩心海堪受大雲諸佛法雨。思惟大海無增無減者，諸佛智性之海無有增減，乃至四種無過，廣大深廣。便見海中有大蓮華忽然出現，其上有佛說《普眼經》，意明自觀生死海，便為自己如來清淨智海。自佛出興根本智差別智，究竟不離此生死海中圓滿故，十力、四無畏、一切智智海，皆迴生死海廣大業力而成就之，生死業果盡。一切智智海如是成自己如來廣大智海、普賢行海，不離一切眾生及自己十二有支緣生行海中。若離此者別有成佛處所法者，無有是處。從海出蓮華，其蓮華上所有莊嚴眾寶，是達無明及諸有支為大智海，以智隨行功德報生。因陀羅者，主也。尼羅者，青色。此寶青色，為眾寶中之主。為蓮華莖芬敷布濩者，言此蓮華開敷廣大遍布大海，此明以行隨智用，無染業所成。百萬阿修羅王執持其莖者，百萬隨智用，處生死而不沒，像阿修羅處大海而纔沒半身。表萬行隨智，以智為主，明智悲萬行處生死海，而恒不沒一切眾苦波濤故。此明根本智、差別智、大悲萬行一時同舉。明前妙峯山得佛境界無相智慧光明海，但得普見諸佛智慧光明境界門。此治地住中，以將無相智慧光明照十二有支，成根本智、差別智、大悲萬行齊備。百萬摩尼寶莊嚴網彌覆其上者，明以根本智起差別智，設教遍周之所報生。百萬龍王雨以香水者，明以智隨悲行，雨戒定慧解脫知見香水浴眾生心垢。百萬迦樓羅王銜諸瓔珞及寶繒帶周匝垂下者，智隨萬行，垂大慈悲同於生死，引接義也。百萬羅剎王慈心觀察者，羅剎王者即毘沙門王，主令此眾也，此云持國。在須彌北面而居，明守護義，取其像以表法。明菩薩以大慈悲，常居生死海守護眾生，令一切眾生慈心相向。百萬夜叉王恭敬禮拜者，取之像表離憍慢殘害。夜叉常恭敬，號之為王，明勝於生死惡害心故。明主當護持生死，惡害不生，自在如王也。百萬乾闥婆王種種音樂讚歎供養者，明法樂以樂眾生故。百萬天王雨諸天華鬘香及衣服幢幡蓋等者，明廣大饒益皆悉自在，萬事備周如天王。已下例然，總明迴生死海中無量不善，作無量善根。表以十王明於生死海，達無明十二緣行一切不善成大智大悲善行滿足，寄喻如王。舉諸寶莊嚴充滿大海，義亦如之。以迴一切不善行，作一切善行之所報生。隨智隨悲莊嚴滿剎，皆以無為無性智法印普印生死海，總成福海。以法身無依住自性清淨普光明大平等智印印生死海，總成法界解脫法門。以差別智印印眾生根之所調伏而為說法號之為佛出興也。普眼遍知諸法緣起，善知總別同異本末生起，號之為普眼法門。應當如是觀生死海、觀如來海、觀如來無差別智海、觀如來差別智海、觀如來大慈悲海，乃至普賢行願海無邊法門海，總在此一切眾生十二有支生死海生。若出此海外，別有成佛處所，無有是處。當知諸佛及以國土，生居此生、住居此住，無別處也。從「時海雲比丘告善財言善男子汝已發阿耨多羅三藐三菩提耶」已下至「善男子我唯知此普眼法門」有九十二行經，是正入本位法門。從「如諸菩薩」已下，是昇進前位法門。前妙峯山以止觀門顯諸佛境界智慧光明普見法門，以成真諦。此位直以智慧觀察世間俗諦十二有支為佛境界，通修大悲普賢願行，以戒波羅蜜為主，餘九為伴。約智，三界通觀同治；約位，偏治欲界惑障。已下諸位，但有所見境界及如來名號，總是自心佛果所會之法。若自心不會，對面無覩見之期。

The second, the Abode of Cultivating the Ground, is again divided into five sections within the gateway of its own stage: first, from 'At that time Sudhana' onward, correctly minding and contemplating the ten dharmas; second, travelling south to the land of Sāgaramukha; third, arriving at Bhikṣu Sāgaramegha and bowing the head to his feet; fourth, properly stating what is sought; fifth, Bhikṣu Sāgaramegha praising Sudhana and displaying the dharma contemplated. As for the land of Sāgaramukha, this clarifies contemplating the ocean of saṃsāra as the vast and great ocean of the Buddhas. Bhikṣu Sāgaramegha is named after the dharma he contemplates. His mind is like an ocean, and he moistens sentient beings with the Dharma like a cloud. Furthermore, the nature precepts are like an ocean that does not harbour dead corpses; when all dead corpses of arising and ceasing reach the ocean of fundamental wisdom, they all become the ocean of wisdom, for they are free from arising and ceasing. Fifth, Bhikṣu Sāgaramegha's praising Sudhana and imparting the dharma contemplated refers to contemplating the great ocean. Saying 'I have dwelt in this land of Sāgaramukha for twelve years' clarifies that he does not leave the ocean of saṃsāra of the twelve conditioned arisings. As for these twelve links of existence, all ordinary beings, obscured by ignorance, constantly abide within them; bodhisattvas of the provisional teachings and the two vehicles all revile and abandon them, whereas bodhisattvas of the One Vehicle take this ignorance and the twelve links of existence to be the ocean of the Tathāgata's sarvajñajñāna. Because the ocean of great wisdom has no arising and ceasing and is originally like this, ordinary beings do not understand it and falsely bind themselves to the ignorance of saṃsāra; hence it is said, 'I have dwelt in this land of Sāgaramukha for twelve years.' When the sūtra says, 'He constantly took the great ocean as his sphere,' and so forth, there are ten kinds of reflections on the great ocean. The meaning clarifies that the ocean of saṃsāra of the twelve conditioned arisings of all sentient beings is vast and immeasurable, without an interior or exterior nature and characteristics to be grasped, and is simply the ocean of the Buddhas. Reflecting on the great ocean's immeasurable multitude of precious jewels and their wondrous adornment clarifies that contemplating the ocean of conditioned arising in saṃsāra becomes simply the intrinsically pure ocean of the Buddha's wisdom, which is the adornment of the merits of all wisdom-jewels. Reflecting on the great ocean's accumulating immeasurable waters means taking the various waters of craving to be the waters of great compassion. Reflecting on the great ocean's waters having different colours means bringing forth immeasurable compassionate acts of discriminating wisdom within fundamental wisdom. Reflecting on the great ocean as the dwelling place of immeasurable sentient beings clarifies that within the ocean of the Buddhas there is the dwelling place of immeasurable sentient beings, unaware and unknowing. Reflecting on the great ocean's capacity to contain various sentient beings with great bodies clarifies that immeasurable bodhisattvas all abide within the ocean of saṃsāra; each of their bodies and lands fully fills it, like reflections and light not obstructing one another. Reflecting on the great ocean's capacity to receive the rain poured down by great clouds means the ocean of the bodhisattva's mind is capable of receiving the Dharma rain of the Buddhas, who are great clouds. Reflecting on the great ocean having neither increase nor decrease means the ocean of the wisdom-nature of the Buddhas has neither increase nor decrease, up to the four kinds of faultlessness, being vast, profound, and extensive. Then, seeing a great lotus flower suddenly emerge in the ocean, atop which a Buddha expounded the Samantamukha Sūtra, has the meaning that one's own contemplation of the ocean of saṃsāra simply becomes one's own Tathāgata's pure ocean of wisdom. Because the emergence of the Buddha in oneself—fundamental wisdom and discriminating wisdom—ultimately does not depart from reaching perfection within this ocean of saṃsāra, the ten powers, the four fearlessnesses, and the ocean of sarvajñajñāna all turn the vast karmic power of the ocean of saṃsāra into accomplishment; and the karmic fruits of saṃsāra are exhausted. The ocean of sarvajñajñāna in this way accomplishes one's own Tathāgata's vast ocean of wisdom and ocean of Samantabhadra's practices, not departing from the ocean of the practices of the twelve links of existence and conditioned arising of all sentient beings and of oneself. If, apart from this, there were another place or dharma for becoming a Buddha, there is no such possibility. The lotus flower emerging from the ocean, with all its adorning precious jewels atop the flower, represents comprehending ignorance and the various links of existence to be the ocean of great wisdom, generated as the retribution of merits through practices following wisdom. 'Indra' means ruler; 'nīla' means blue. This jewel is blue, the ruler among all jewels. Forming the stem of the lotus flower, blossoming and spreading extensively, means that this lotus flower opens vast and large, spreading everywhere across the great ocean; this clarifies that by practices following the function of wisdom, it is accomplished by untainted karma. The million asura kings upholding its stem means that the millions who follow the function of wisdom abide in saṃsāra without drowning, just as the asuras abide in the great ocean with only half their bodies submerged. This represents the myriad practices following wisdom, taking wisdom as the primary; it clarifies that the myriad practices of wisdom and compassion abide in the ocean of saṃsāra and yet are ever un-submerged by the waves of all the multitude of sufferings. This clarifies that fundamental wisdom, discriminating wisdom, and the myriad practices of great compassion are brought forth simultaneously together. It clarifies that whereas previously on Mount Sugopita one attained the ocean of the signless light of wisdom of the Buddha's realm, obtaining only the gateway of the realm of the light of wisdom wherein one universally sees all Buddhas, here in this Abode of Cultivating the Ground, by shining this signless light of wisdom upon the twelve links of existence, fundamental wisdom, discriminating wisdom, and the myriad practices of great compassion are fully equipped together. The million nets adorned with mani jewels covering it above clarifies that it is generated as the retribution of establishing teachings comprehensively by using fundamental wisdom to give rise to discriminating wisdom. The million dragon kings raining down perfumed water clarifies that by practices of compassion following wisdom, they rain down the perfumed water of the knowledge and vision of liberation through precepts, concentration, and wisdom to bathe the defilements of the minds of sentient beings. The million garuḍa kings holding various necklaces and precious silk ribbons hanging down all around represents the meaning that wisdom follows the myriad practices, letting down great compassion to share in saṃsāra and guide and receive [beings]. The million rākṣasa kings contemplating with a mind of compassion: the rākṣasa kings are none other than King Vaiśravaṇa, who presides over and commands this assembly, translated here as 'Keeper of the Country'. Residing on the north face of Mount Sumeru, he represents the meaning of protecting and guarding; taking his image serves to signify the Dharma. It clarifies that with great compassion, the bodhisattva constantly abides in the ocean of saṃsāra to guard and protect sentient beings, causing all sentient beings to turn toward one another with a mind of compassion. The million yakṣa kings respectfully paying homage: taking this image signifies freedom from arrogance and cruelty. Yakṣas are constantly respectful and are titled 'kings', clarifying that they surpass the evil and harmful mind of saṃsāra. This clarifies that presiding over the guarding and maintaining of saṃsāra, evil and harm do not arise, sovereign like kings. The million gandharva kings praising and making offerings with various kinds of music clarifies using the joy of the Dharma to delight sentient beings. The million heavenly kings raining down heavenly flower garlands, incense, clothing, banners, pennants, canopies, and the like clarifies that vast benefits are all mastered with sovereignty, and the myriad matters are fully complete like heavenly kings. The rest follow this pattern, generally clarifying the turning of the immeasurable unwholesome deeds within the ocean of saṃsāra into immeasurable wholesome roots. Using the ten kings to symbolize this clarifies that within the ocean of saṃsāra, one comprehends that all the unwholesome deeds of the practices of the twelve conditioned links become the fulfillment of wholesome practices of great wisdom and great compassion, using kings as an illustrative metaphor. Adducing all the precious adornments filling the great ocean has the same meaning: they are generated as retribution by turning all unwholesome practices into all wholesome practices. Adornments filling the lands in accordance with wisdom and compassion all universally seal the ocean of saṃsāra with the Dharma seal of unconditioned wisdom of no self-nature, turning it completely into an ocean of blessings. Sealing the ocean of saṃsāra with the seal of the great equal wisdom of universal illumination, which is the intrinsically pure dharmakāya devoid of reliance or abiding, turns it completely into the liberation-gate of the dharmadhātu. Sealing the capacities of sentient beings that are tamed with the seal of discriminating wisdom and expounding the Dharma for them is called the emergence of a Buddha in the world. The universal eye completely knows the pratītyasamutpāda of all dharmas, expertly knowing the arising of the general and the particular, the identical and the different, the root and the branch; this is called the Samantamukha dharma-gate. One should in this way contemplate the ocean of saṃsāra, contemplate the ocean of Tathāgatas, contemplate the ocean of the Tathāgata's undifferentiated wisdom, contemplate the ocean of the Tathāgata's discriminating wisdom, and contemplate the ocean of the Tathāgata's great compassion, up to the ocean of Samantabhadra's practices and vows and the ocean of boundless dharma-gates—all are born within this ocean of saṃsāra of the twelve links of existence of all sentient beings. If outside this ocean there were another place to become a Buddha, there is no such possibility. One should know that the Buddhas and their lands: their arising resides in this arising, their abiding resides in this abiding; there is no other place. From 'At that time Bhikṣu Sāgaramegha said to Sudhana: "Good man, have you already aroused anuttarasaṃyaksambodhi?"' onward to 'Good man, I only know this Samantamukha dharma-gate', there are ninety-two lines of scripture, which is the dharma-gate of properly entering one's own stage. From 'Like the bodhisattvas' onward is the dharma-gate of advancing into the preceding [higher] stage. Previously, Mount Sugopita used the gateway of calming and insight to reveal the dharma-gate of the universal sight of the wisdom light of the Buddha's realm, thereby accomplishing the ultimate truth. This stage directly uses wisdom to contemplate the worldly conventional truth of the twelve links of existence as the Buddha's realm, comprehensively cultivating the practices and vows of great compassion and Samantabhadra, taking the precept pāramitā as the primary and the other nine as companions. In terms of wisdom, it comprehensively contemplates and simultaneously cures the three realms; in terms of stages, it specifically cures the afflictive hindrances of the desire realm. In all the stages below, whatever realms and names of Tathāgatas are seen, they are all dharmas realized by the Buddha-fruit of one's own mind. If one's own mind does not realize it, there will never be a time when one beholds it face to face.