新華嚴經論 34.22

34.22

第三修行住。一從「如諸菩薩摩訶薩」已下至「辭退而去」，是此位中推德昇進。二「爾時善財童子」已下至「我唯知此普速疾供養諸佛成就眾生無礙解脫門」有八十行經，明入本位法門。於前昇進門中，從「如諸菩薩」已下至「辭退而去有」十三行經，明昇進分。於此段中約分四門：一歎推先德、二示善知識住處、三舉其名號、四禮敬辭去，文義如經自具。如從此南行六十由旬者，南行如前所釋。六十由旬者，明此位治上二界四禪四空八禪惑也，過前位欲界六天業故，故言六十由旬。海岸聚落者，明超過欲界第六欲天故。此位治上二界住禪息念障，約昇進之德立名。此位治三界惑盡，住無所住，名為善住。此位與第六海幢比丘得無三界業見，齊有習氣，未得第六住寂滅定神通自在。又世間文字技藝未具，且得一分出三界麁業、得一分神通，未於世間中出世間，即如下海幢比丘是，三界定亂二業不能拘留也。第二入當位法門中，約分五門：一念善知識所授之教、二次第南行、三詣善知識處、四見善知識恭敬禮拜、五正申所求。見此比丘於虛空中來往經行者，明不住上二界息心住念禪，不住出三界禪，不住不出故，言來往經行。十王恭敬供養，明攝眾生行遍故，表十波羅蜜行智自在故，如王空中莊嚴。約法空中起行報生龍王，表智自在。震雷，明法音普震激電，明智慧破惑。緊那羅王奏眾樂音，明以法音悅樂一切眾生故。摩睺羅，是恭敬義。阿修羅，是處生死海不沒義。迦樓羅王作童子形，婇女之所圍遶，是離慢謙下智悲義。羅剎王者，是住生死海，大悲守護眾生義。夜叉王者，是大智守護眾生義，為能行於虛空速疾故，如智速疾自在故。梵天王，恭敬義。淨居天空中與宮殿俱，表智悲自在含育義。如是皆云不思議數者，皆表行周萬有，普遍含生故。此第五正申所求中，請菩薩所修十種佛法，并求十種不捨之法，具如經文。「時善住比丘告善財言」已下，是正受其法。經云「善男子！我已成就菩薩無礙解脫門者，明得法空智慧，在空中經行。」明不著靜亂，於染淨二障不能留滯，名為無礙解脫。得解脫已，若來若去、若行若止，隨順思惟觀察，即時獲諸智慧光明，名究竟無礙。從此已去即他心、宿命、神足等十無障礙，明以法空觀察三界細習，淨業現前，即得此十無障礙法門，此明以法空觀照力治三界習氣，及出三界習氣已自然而得此十無障礙法。是故歎善財言「今復發心求問佛法一切智法自然」者，法明佛出世一切智法，用照世間。意明以所得法空用治染淨二習，神通道力自然顯著，一切自在皆自然現前。已下至「我唯知此普速疾供養諸佛成就眾生無礙解脫門」，是都結所入當位法門竟。已下以明昇進前位門。此段以明將方便觀照門，佛智、自然智、神通道力自至，以此不捨方便而成就佛法，不捨佛法成菩薩行，教化眾生。此以忍波羅蜜為主，餘九為伴。此三比丘，明入十住中得出三界解脫心，還以比丘表之。已下彌伽是俗人，居住市肆，明處煩闠而不亂故。教諸人眾輪字莊嚴法門者，明修世技文字令圓滿故。意明先修出三界解脫，方修世法，住於生死故。約智一位通修諸法，約位偏修世智。為明前三知識已得出三界解脫神通故，先修出世方學世間，自在無業，不染著世間故。又以出世間智學世間智易明了故。第二昇進前位中，從「諸菩薩持大悲戒」已下至「辭退而去」有九行半經。約分為五門：一歎推先德、二示善知識所居之國、三示其居處、四舉知識之名、五辭退而去。國名達里鼻荼者，其國在南印土境，名義未譯。彌伽，此云能伏，為出世智已恒現前、世間智已得具足，真俗二智已滿，能伏邪見異論故，故名能伏。亦名為雲，以能有德蔭俗雨法故，故名為雲。城名自在者，明出世智已得現前，於世名言義智自在，故名自在。此依主立名也。

Third, the Abode of Practice. First, from "Like all the bodhisattva-mahāsattvas..." down to "he took his leave and departed" is the deferring to virtue and advance in this stage. Second, from "At that time the youth Sudhana..." down to "I only know this unimpeded liberation gate of universally and swiftly making offerings to all buddhas and bringing sentient beings to maturity" comprises eighty lines of sūtra text, explaining the entry into the Dharma gate of this stage itself. Within the previous section on advancing, from "Like all the bodhisattvas..." down to "he took his leave and departed" comprises thirteen lines of sūtra text, explaining the advance. This section is roughly divided into four gates: first, praising and deferring to the former virtue; second, indicating the dwelling place of the kalyāṇamitra; third, raising his name; fourth, paying homage and taking leave. The textual meaning is fully provided in the sūtra itself. Regarding "traveling sixty yojanas south from here," traveling south is as explained before. "Sixty yojanas" indicates that this stage cures the delusions of the four dhyānas and four formless [attainments]—the eight dhyānas—of the upper two realms; because it surpasses the karma of the six heavens of the desire realm of the previous stage, it is said to be sixty yojanas. The "settlement on the seashore" indicates surpassing the sixth desire heaven of the desire realm. This stage cures the obstacle of abiding in dhyāna and halting thought in the upper two realms, and its name is established according to the virtue of advancing. This stage cures the delusions of the three realms until they are exhausted, abiding nowhere, hence named "Well-Abiding" (Supratiṣṭhita). This stage and the sixth bhikṣu, Sāgaradhvaja, obtain the vision free from karma of the three realms; both still possess subtle predispositions, not yet having obtained the supernatural mastery of the cessation-absorption of the sixth abode. Furthermore, worldly writing and arts are not yet complete; one has merely attained a portion of coarse karma leaving the three realms and attained a portion of supernatural penetrations, not yet [acting] transmundanely while within the worldly—that is, as with the bhikṣu Sāgaradhvaja below, the two kinds of karma of concentration and distraction in the three realms cannot detain him. Second, within the entry into the Dharma gate of this stage itself, it is roughly divided into five gates: first, mindfulness of the instruction given by the kalyāṇamitra; second, gradually traveling south; third, arriving at the kalyāṇamitra's place; fourth, seeing the kalyāṇamitra and reverently making prostrations; fifth, directly stating what is sought. Seeing this bhikṣu walking back and forth in empty space indicates neither abiding in the dhyāna of halting the mind and abiding in thought of the upper two realms, nor abiding in the dhyāna of leaving the three realms—neither abiding nor leaving—hence it says "walking back and forth." The ten kings reverently making offerings indicates that his practices embracing sentient beings are omnipresent, representing that his practice of the ten pāramitās and wisdom are masterful; like kings, they are adornments in space. In terms of Dharma, their practices arising in space represent the dragon king born of retribution, symbolizing mastery of wisdom. Shaking thunder indicates the sound of the Dharma resounding universally; striking lightning indicates wisdom destroying delusion. The kinnara king playing various musical sounds indicates pleasing and gladdening all sentient beings with the sounds of the Dharma. Mahoragas signify reverence. Asuras signify being situated in the ocean of birth and death without sinking. The garuḍa king appearing as a youth, surrounded by maidens, signifies the wisdom and compassion of abandoning arrogance and being humble. The rākṣasa king signifies residing in the ocean of birth and death and protecting sentient beings with great compassion. The yakṣa king signifies protecting sentient beings with great wisdom; because he can travel swiftly in space, he is like the swift mastery of wisdom. The Brahmā king signifies reverence. The Śuddhāvāsa heavens appearing in space together with their palaces represents the nurturing function of masterful wisdom and compassion. That all these are said to be of "inconceivable numbers" represents that the practices encompass all existing things, pervading all sentient life. Within this fifth part, directly stating what is sought, he requests the ten kinds of Buddha-dharmas practiced by bodhisattvas and seeks the ten kinds of dharmas never to be abandoned, fully as in the sūtra text. From "At that time the bhikṣu Supratiṣṭhita addressed Sudhana, saying..." onward is the direct reception of the Dharma. The sūtra states: "Good man, I have attained the bodhisattva's unimpeded liberation gate." This indicates that having attained the wisdom of emptiness of phenomena, he walks in space. This indicates non-attachment to quietude and distraction, unable to be detained by the two obstacles of defilement and purity; this is named unimpeded liberation. Having attained liberation, whether coming or going, walking or stopping, contemplating in accordance [with reality], he immediately obtains all radiances of wisdom; this is named ultimate unimpededness. From this point onward, these are the ten unhindered faculties of knowing others' minds, past lives, spiritual bases, and so forth, showing that by observing the subtle predispositions of the three realms through the emptiness of phenomena, pure karma manifests before him, whereupon he obtains these ten unhindered Dharma gates. This indicates that using the power of contemplating the emptiness of phenomena to cure the predispositions of the three realms, as well as the predispositions of leaving the three realms, he naturally obtains these ten unhindered dharmas. Therefore, he praises Sudhana, saying: "Now you again arouse the mind to seek and ask about the Buddha-dharma, the natural all-knowledge dharma." The Dharma indicates the transmundane all-knowledge dharma of the Buddha shining upon the world. The meaning indicates that using the attained emptiness of phenomena to cure the two predispositions of defilement and purity, the spiritual penetrations and power of the path are naturally revealed, and all masteries naturally manifest before him. From this down to "I only know this unimpeded liberation gate of universally and swiftly making offerings to all buddhas and bringing sentient beings to maturity" is the conclusion of the entry into the Dharma gate of this stage itself. Below this is the gate of advancing to the next stage. This passage indicates that by bringing forth the gate of contemplation through skillful means, buddha-wisdom, natural wisdom, and the power of spiritual penetrations arrive of themselves; through this, without abandoning skillful means one accomplishes the Buddha-dharma, and without abandoning the Buddha-dharma one accomplishes the bodhisattva practice, teaching and transforming sentient beings. This takes the kṣānti-pāramitā as primary and the other nine as companions. These three bhikṣus indicate that upon entering the ten abodes one attains the mind of liberation that leaves the three realms, and this is represented by bhikṣus. Below this, Megha is a layman dwelling in the marketplace, indicating residing in bustling confusion without being disordered. Teaching the multitudes the Dharma gate of the syllable-wheel adornment indicates cultivating worldly arts and writing to perfection. The meaning indicates that one first cultivates liberation leaving the three realms, and only then cultivates worldly dharmas, abiding in birth and death. In terms of wisdom, one stage universally cultivates all dharmas; in terms of stages, one specifically cultivates worldly wisdom. This is to show that because the previous three kalyāṇamitras have already attained the liberation and spiritual penetrations leaving the three realms, one first cultivates the transmundane and only then learns the worldly, free and without karma, unattached to the world. Furthermore, using transmundane wisdom to learn worldly wisdom makes it easy to understand clearly. In the second part on advancing to the next stage, from "All bodhisattvas uphold the precepts of great compassion..." down to "he took his leave and departed" comprises nine and a half lines of sūtra text. It is roughly divided into five gates: first, praising and deferring to former virtue; second, indicating the country where the kalyāṇamitra dwells; third, indicating his dwelling place; fourth, raising the name of the kalyāṇamitra; fifth, taking leave and departing. The country is named Dramiḍa; this country is in the region of South India, its name and meaning untranslated. 'Megha' is translated here as 'Able to Subdue' (Nengfu); because transmundane wisdom is already constantly present before him and worldly wisdom is already fully complete, both ultimate and conventional wisdom being fulfilled, he is able to subdue heterodox views and disparate doctrines; hence he is named Able to Subdue. He is also named 'Cloud' (Megha), because being able to possess virtue he provides shelter to the conventional and rains down the Dharma; hence he is named Cloud. The city is named 'Sovereign' (Vairambha), indicating that transmundane wisdom is already present before him, and he has mastery over worldly names, words, meanings, and wisdom; hence it is named Sovereign. This is naming based on the possessor of the quality.