新華嚴經論 34.24

34.24

第二昇進前位門中，從「如諸菩薩摩訶薩」已下至「辭退而行」有十四行經，約分為四門：一推德於先、二示其善友所在、三舉善友之名、四頂禮辭去。此不推別有國土，但南行有一聚落者，明同處俗流。以精進波羅蜜與禪波羅蜜大體不二故，所以不別國也。為此二友並是俗流故，明從真入俗，以和會真俗無二門，世與出世體無有二。第一正入當位法門中，從「時善財童子」已下至「善男子我唯於此如來無礙莊嚴解脫門而得入出」有一百四十行半經，於此段中約分十門：一正念所授之法思惟勝進；二漸次遊行十有二年至住林城；三推求解脫長者；四見已致敬正申所求；五解脫長者即入菩薩三昧，現其身中十方各十佛剎土，答善財所請，令其同入；六解脫長者從定而起，又以言說說其定中十佛境界大會道場；七明解脫長者隨心應念諸佛現前；八心念無體見佛如影；九心無表裏遍至十方而無去來；十「善男子我於此如來無礙莊嚴解脫門而得入出」，是正示三昧之名及出入自在分。自此已下是昇進前位。云漸次遊行者，明勝進不住於前法也。十有二年者，如前第二海門國海雲比丘住海門國十有二年，明直觀十二緣以為出世間解脫，以表比丘是出世解脫故，以生死海為佛體故。善財來至此住林城漸次遊行十有二年，為明十二緣生法中行於世間，然以十二緣生以為禪體。以解脫長者是世間俗士，表處俗行真名為解脫。前海雲比丘不住生死，觀十二緣生，得出世心。此解脫長者，於十二緣生法中，處於生死，不壞緣生、不著緣生，故云遊行十二年，是不住義故，是生死涅槃無二義故，是生死涅槃無出沒義故。若約智通治，以十波羅蜜為體；此約位別治，以明同別自在。以此第五禪波羅蜜門，以法界自體無作禪中諸有緣生性自離故，一切心境莫不自是法界無礙解脫禪定林故，是故城名住林。一切心境作而無用，性自住故。推求者，觀察勝進也。得見解脫長者者，明以真會俗，真俗自體本性解脫也。見已五體投地，真俗無依，五位同會也。亦明五蘊十二緣總禪林也。合掌者，真俗會而不二也。已上以觀照禪定冥會，已下以言更申所求。已下入三昧十方各現十佛剎者，明定體遍周圓滿故，以十為圓數也。又已下以從定中所見十佛如來及上首菩薩，是三昧所現自位佛果及行故。又已下隨念而見諸佛者，以自心應真是佛故，所念皆是佛境界，更無餘也。明自心是佛諸念總佛，餘如文自具。此是第五具足方便住，以禪波羅蜜為體，餘九為伴。若以智境之中，即五位通修；若以約位之中，偏治真俗靜亂二障，會五蘊十二緣為法界性自禪用。而無作緣生之定門，以明一切世間心境總皆禪也。第二明昇進前位中也。

Second, within the section on advancing to the prior stage, from "Like all bodhisattva-mahāsattvas..." down to "bidding farewell and departing," there are fourteen lines of sūtra text, which can be divided roughly into four sections: first, deferring virtue to the preceding; second, indicating the whereabouts of the virtuous friend; third, stating the virtuous friend's name; fourth, bowing the head and bidding farewell. Here, it does not state another country, but only that traveling south there is a settlement; this clarifies dwelling together in the worldly stream. Because the vigor pāramitā and the dhyāna pāramitā are fundamentally non-dual in their broad substance, there is no separate country. Because these two friends are both of the worldly stream, it clarifies entering the conventional from the real, harmonizing the real and the conventional into a non-dual gate; the essence of the worldly and the world-transcending is not two. First, within the section on directly entering the Dharma-gate of the stage itself, from "At that time, the youth Sudhana..." down to "Good man, I only entered and emerged from this Tathāgata unimpeded adornment liberation gate," there are one hundred and forty and a half lines of sūtra text; within this passage, it can be divided roughly into ten sections: first, holding in right mindfulness the Dharma taught to him and contemplating superior advancement; second, wandering gradually for twelve years to reach the city of Vanavāsin; third, searching for the elder Muktaka; fourth, after seeing him, paying homage and directly setting forth what he seeks; fifth, the elder Muktaka immediately entering the bodhisattva samādhi, displaying within his body ten Buddha-lands in each of the ten directions, answering Sudhana's request and causing him to enter together; sixth, the elder Muktaka rising from absorption and further using spoken words to expound the great gathering bodhimaṇḍas of the realms of the ten Buddhas within his absorption; seventh, clarifying that the elder Muktaka causes the Buddhas to appear before him in response to his thoughts; eighth, mental thoughts having no substance and seeing the Buddhas like reflections; ninth, the mind having no inside or outside, pervading all the ten directions without coming or going; tenth, "Good man, I only entered and emerged from this Tathāgata unimpeded adornment liberation gate," which directly shows the name of the samādhi and the part on sovereignty in entering and emerging. From here onward is advancing to the prior stage. "Wandering gradually" clarifies that superior advancement does not abide in the previous Dharma. "Twelve years" is like before, where the bhikṣu Sāgaramegha in the second country of Sāgaramukha dwelt in the country of Sāgaramukha for twelve years, clarifying direct contemplation of the twelve conditions as world-transcending liberation; this symbolizes that a bhikṣu is world-transcending liberation, taking the ocean of birth and death as the Buddha's substance. Sudhana coming to this city of Vanavāsin, wandering gradually for twelve years, clarifies practicing in the world within the phenomena of twelvefold dependent arising, yet taking the twelvefold dependent arising as the substance of dhyāna. Because the elder Muktaka is a worldly layman, this symbolizes abiding in the conventional while practicing the real, which is called liberation. Previously, the bhikṣu Sāgaramegha did not abide in birth and death, contemplating the twelvefold dependent arising to attain the world-transcending mind. This elder Muktaka, within the phenomena of twelvefold dependent arising, dwells in birth and death, neither destroying dependent arising nor clinging to dependent arising; therefore, it says "wandering for twelve years," which has the meaning of non-abiding, the meaning that birth-and-death and nirvāṇa are not two, and the meaning that birth-and-death and nirvāṇa have no appearance and disappearance. If in terms of wisdom comprehensively remedying, it takes the ten pāramitās as substance; here, in terms of stages specifically remedying, it clarifies that sameness and distinction are sovereign. Because this fifth dhyāna pāramitā gate is within the unconditioned dhyāna of the dharmadhātu's self-substance, where the nature of all conditioned arisings is inherently free, all minds and objects are inherently the forest of the unimpeded liberation dhyāna concentration of the dharmadhātu; therefore, the city is named Vanavāsin (Abiding in the Forest). All minds and objects act without exertion, inherently abiding in their nature. "Searching" is contemplating superior advancement. "Attaining the sight of the elder Muktaka" clarifies harmonizing the conventional through the real, the self-substance of the real and conventional being fundamentally liberated by nature. Seeing him and throwing the five limbs to the ground: the real and conventional have no support, the five stages harmonizing together. It also clarifies that the five aggregates and twelve conditions are altogether the forest of dhyāna. Joining the palms: the real and conventional harmonize and are not two. Above, through the contemplation of dhyāna concentration, there is tacit accord; below, through words, he further sets forth what he seeks. Below, entering samādhi and displaying ten Buddha-lands in each of the ten directions clarifies that the substance of concentration is all-pervading and complete, ten being the number of perfection. Furthermore, below, seeing the ten Buddha-Tathāgatas and the foremost bodhisattvas from within concentration is the Buddha-fruit and practice of his own stage manifested by the samādhi. Furthermore, below, seeing the Buddhas according to thought: because one's own mind responding to the real is the Buddha, whatever is thought of is entirely the Buddha realm, with nothing else remaining. It clarifies that one's own mind is Buddha and all thoughts are entirely Buddha; the rest is fully contained in the text itself. This is the fifth Abode of Fulfillment of Expedient Means, which takes the dhyāna pāramitā as its substance, with the remaining nine as companions. If within the realm of wisdom, it comprehensively cultivates the five stages; if within the stages, it specifically remedies the two obstacles of tranquility and disturbance regarding the real and conventional, harmonizing the five aggregates and twelve conditions into the dharmadhātu's natural dhyāna application. In this concentration gate of unconditioned dependent arising, it clarifies that all worldly minds and objects are altogether dhyāna. The second is clarifying advancing to the prior stage.