新華嚴經論 34.23

34.23

第一正入當位法門。從「爾時善財童子」已下至「妙音陀羅尼光明法門」有六十七行經，約分為十門：一正念其所授之法思惟勝進、二南行至處推覓彌伽、三見已致敬禮畢、四正申所求、五彌伽遽自下座五體投地敬初發心、六散金銀華無價寶為座令善財坐上、七稱讚善財而能發無上大菩提心為世所依、八彌伽面門放光集眾、九彌伽為眾說輪字品莊嚴門、十彌伽授與善財妙音陀羅尼光明法門。自「我唯知此妙音陀羅尼」已下，是推德昇進。彌伽所以遽自下座五體投地致敬善財者，遽者疾也，明彌伽致敬能發大菩提心者，與十方諸佛同一體性、同一智慧、同一解脫，人天所依，何得不敬。以善財先於前三善知識，已得出世菩提心、已得同於十方諸佛法身根本智，至彌伽所學世間差別言音名字句義智，明世間俗智敬出世間真智慧故。以明約真而有世間俗智，即真俗自在故，故城名自在。是以彌伽敬彼善財所得諸佛出世間智慧，是世間智慧根本故，是以敬之。以表俗諦差別智敬真諦根本智，以俗智是根本智中起故。令後學者貴出世道根本智故，以根本智與一切眾生作無明生死之因果。善財初覺，彌伽敬之。十方一切諸菩薩恒常頂禮初發心，以貴初覺根本智是出三界智慧相應，與一切諸佛智慧解脫同一體性故，普賢行海因茲而起，是故彌伽敬之而禮。又表無知法慢故。又此第四生貴住，明三界業謝，名生在佛家。第四地亦名生在佛家，與此住位同知同得、同見其法，依本而安立之。修學者，初生後熟。輪字品莊嚴法門者，明於一名字法門，於一音聲，言音無二體、名字無二性，莊嚴種種名字以為助伴，而為人天六道眾生說種種法門，令生歡喜令得解脫。然其不離無聲一聲、無名一名，為隨順眾生世間言詞故，說一切世間諸法無時，即以無名字為主，即以有一切出世間法為莊嚴。若說無有出世間法時，即以有一切世間為莊嚴。如是互為主伴、互為莊嚴。有無緣起皆無自性，將用教化眾生，隨根開解令得解脫。眾生及名字言音皆無自性，以此名字圓滿清淨，音聲無所障礙。以一音聲說無量名，皆以一音聲與無量名無量字作體故。即無量名無量字總是一字故，以聲性無體故。無量名字與一切聲作體故，即以名字體自無能所分別性相故。以眾生自無性故，以此無聲之聲、無名之名、無說之說教化一切無性眾生，令其破業至其本地。又以無依之智、無聲之聲、無名之名，猶如虛空，遍一切六道眾生音聲，同其類音為其說法，令其歡喜。然身心智慧名字六根，總無受者說者。然一字中遍含多字之義，互為主伴，然亦各不相知，無彼無此故。是故當知，一切名字皆以有無二字為緣起。若說一切法有字時，即一切有法自具無故，自相成壞、自有自無。自在說一切法本自無，即有法自具，以有無自相成壞故，即無與有自在。從有無體，如法緣生無盡名言，互為主伴，隨世安立更相成壞，皆一一字中有無盡義，猶如帝網影像相入。若究之本源，皆約緣有，各無主宰。當知名不與聲作聲、聲不與名作字，智慧本無，猶如虛空，遍一切處、等眾生界。以智體性，隨其類音皆令歡喜而得解脫故，名妙音陀羅尼光明法門。此第四生貴住善知識，以精進波羅蜜為體，餘九為伴。若約智通修五位，若約位偏修俗智輪字莊嚴法門。前三善友明出世智慧，明三比丘表之。此彌伽及解脫長者二人，明處世間解脫故，還以俗士表之。餘義如文自具。

First is the section on directly entering the Dharma-gate of the stage itself. From "At that time, the youth Sudhana..." down to "the Dharma-gate of the light of the wondrous sound dhāraṇī," there are sixty-seven lines of sūtra text, which can be divided roughly into ten sections: first, holding in right mindfulness the Dharma taught to him and contemplating superior advancement; second, travelling south to the destination and inquiring after Megha; third, after seeing him, paying homage; fourth, directly setting forth what he seeks; fifth, Megha promptly descending from his seat, throwing his five limbs to the ground, and venerating [Sudhana's] initial aspiration; sixth, scattering gold, silver, flowers, and priceless jewels to make a seat for Sudhana to sit upon; seventh, praising Sudhana for being able to give rise to the unsurpassed great mind of bodhi and becoming a refuge for the world; eighth, Megha emitting light from his mouth to gather the assembly; ninth, Megha preaching for the assembly the adorning gate of the chapter on revolving letters; tenth, Megha conferring upon Sudhana the Dharma-gate of the light of the wondrous sound dhāraṇī. From "I only know this wondrous sound dhāraṇī..." onward, it is the deferral of virtue and advancement. The reason why Megha promptly descended from his seat, threw his five limbs to the ground, and paid homage to Sudhana—"promptly" means swiftly—is to clarify that Megha paid homage to one who can generate the great mind of bodhi because he shares the same essence, the same wisdom, and the same liberation with the Buddhas of the ten directions, and is a refuge for humans and devas: how could he not be revered? Because Sudhana, previously under the three prior kalyāṇamitras, had already attained the world-transcending mind of bodhi and had already attained the fundamental wisdom identical to the dharmakāya of the Buddhas of the ten directions, when he arrived at Megha's place to learn the wisdom of the worldly differentiated sounds, names, words, and phrases, it clarifies that worldly conventional wisdom reveres world-transcending true wisdom. Because it clarifies that worldly conventional wisdom exists on the basis of the real, the real and the conventional are thus sovereign; therefore, the city is named Sovereignty (Vāravatī). Thus Megha reveres Sudhana's attainment of the Buddhas' world-transcending wisdom because it is the root of worldly wisdom; for this reason, he reveres it. This symbolizes conventional truth's discriminating wisdom revering ultimate truth's fundamental wisdom, because conventional wisdom arises from within fundamental wisdom. It causes later practitioners to value the fundamental wisdom of the world-transcending path, because fundamental wisdom serves as the cause and effect of ignorance, birth, and death for all sentient beings. Sudhana having initially awakened, Megha reveres him. All the bodhisattvas of the ten directions constantly bow their heads in homage to the initial aspiration, because they value that this initially awakened fundamental wisdom accords with the wisdom that transcends the three realms and is of the same essence as the wisdom and liberation of all Buddhas; the ocean of Samantabhadra's practices arises based on this, which is why Megha reveres and bows to him. It also symbolizes the absence of pride regarding knowledge of the Dharma. Furthermore, this fourth Abode of Born Noble clarifies that the karma of the three realms has ceased; this is called "being born into the household of the Buddha." The fourth ground is also called "being born into the household of the Buddha"; it knows, attains, and sees this Dharma identically with this abode stage, being established on the basis of the fundamental. For practitioners, it is initially raw and later ripened. The Dharma-gate of the adornment of the chapter on revolving letters clarifies that within a single Dharma-gate of names, within a single sound, speech and sound have no dual substance, and names have no dual nature; various names are adorned to serve as accompaniments, and for the sake of sentient beings in the human, deva, and six destinies, various Dharma-gates are expounded, causing them to give rise to joy and attain liberation. Yet it does not depart from the soundless single sound and the nameless single name. Because it accords with the worldly vocabulary of sentient beings, when expounding that all worldly phenomena are non-existent, it takes having no names as the primary and having all world-transcending phenomena as the adornment. If expounding that there are no world-transcending phenomena, it takes having all worldly [phenomena] as the adornment. In this way, they mutually serve as primary and accompaniment, mutually adorning one another. Existence and non-existence arising dependently both lack self-nature; applying this to teach and transform sentient beings, according to their capacities, reveals understanding and causes them to attain liberation. Sentient beings, as well as names and sounds, all lack self-nature; through this, names are completely pure, and sounds are unimpeded. Expounding immeasurable names with a single sound is because the single sound serves as the substance for immeasurable names and immeasurable letters. Thus, immeasurable names and immeasurable letters are altogether one letter, because the nature of sound has no substance. Because immeasurable names serve as the substance for all sounds, the substance of names itself is devoid of the differentiated nature and characteristics of subject and object. Because sentient beings themselves lack self-nature, through this soundless sound, nameless name, and unexpounded exposition, all natureless sentient beings are taught and transformed, causing them to destroy karma and reach their original ground. Furthermore, through unattached wisdom, soundless sound, and nameless name, just like empty space, it pervades all the sounds of sentient beings in the six destinies, preaching the Dharma for them in their respective species' sounds, causing them to rejoice. Yet within body, mind, wisdom, names, and the six sense faculties, there is altogether no receiver and no expounder. However, within a single letter, the meanings of many letters are completely contained; they mutually serve as primary and accompaniment, yet they also do not know one another, having neither other nor self. Therefore, one should know that all names take the two words "existence" and "non-existence" as their dependent arising. If one expounds that all phenomena have letters, then all existent phenomena themselves possess non-existence, spontaneously forming and disintegrating, spontaneously existing and spontaneously non-existing. Sovereignly expounding that all phenomena are fundamentally non-existent, existent phenomena are then inherently possessed; because existence and non-existence spontaneously form and disintegrate one another, non-existence and existence are sovereign. From the substance of existence and non-existence, like phenomena arising dependently, endless names and words mutually serve as primary and accompaniment; established in accordance with the world, they further form and disintegrate one another, each and every letter possessing endless meanings, just like the mutual penetration of images in Indra's net. If one investigates their original source, they all exist in dependence on conditions, each lacking an independent ruler. One should know that names do not produce sound for sounds, and sounds do not produce letters for names; wisdom is fundamentally non-existent, just like empty space, pervading all places, equal to the realm of sentient beings. Because the substance of wisdom causes all to rejoice and attain liberation in accordance with their respective species' sounds, it is called the Dharma-gate of the light of the wondrous sound dhāraṇī. The kalyāṇamitra of this fourth Abode of Born Noble takes the vigor pāramitā as its substance, with the remaining nine as companions. In terms of wisdom, it comprehensively cultivates the five stages; in terms of stages, it specifically cultivates the conventional wisdom's revolving-letter adornment Dharma-gate. The previous three virtuous friends clarified world-transcending wisdom, symbolized by the three bhikṣus. These two persons, Megha and the elder Muktaka, clarify liberation within the world, and so are represented by laymen. The remaining meanings are fully contained in the text itself.