新華嚴經論 35.29

35.29

第一正入當位法門中，從「爾時善財」已下至「我唯知此一解脫門」，於此段中約分為十三門：一念善知識教思惟勝進、二漸漸南行至海潮處、三見普莊嚴園林莊嚴眾寶、四入其園中周遍推求、五見優婆夷往詣其所、六致敬禮拜正申所求、七休捨優婆夷為說自己所行之法、八善財白言聖者發無上菩提心其已久如、九善財童子言聖者久如當得成無上菩提、十休捨優婆夷正答成佛久近因緣、十一善財請說解脫法門如何名目、十二休捨優婆夷正答其名名離憂安隱幢、十三「我唯知此一解脫門」已下推德昇進。如園林眾事及宮殿眾事皆眾寶所嚴者，表約行願廣大，盡佛界眾生界故，依報莊嚴廣大無限。容貌端正及諸嚴飾，表慈心悲慜益物利生，調順柔和體道無我。十波羅蜜無順逆行十方諸佛身遍奉侍供養，所感正報容止可觀，見者除惑、人天崇重。表大悲行示現女身而非女心，所有莊嚴及以宮殿樓閣池沼，皆約悲智萬行報生。如前先約略表示，所有嚴飾如經自明。意明此位方便波羅蜜慈悲行廣，莊嚴報廣。經云「善男子！其有眾生得見我者，皆於阿耨多羅三藐三菩提得不退轉」者，明來至此位，要修至三空解脫，世間智、出世間智慧現前，成廣大慈悲行，方來至此方便入生死門，達生死性與佛福智海本來一性，便得離憂安隱幢解脫門，方名不退住。雖復知空無我，常於生死有畏，未入離憂安隱幢，常居退位。設不退還凡夫，還退作二乘，及生淨土別欣樂果故。云十方諸佛悉來至我所於寶座上為我說法，表悲與智會，明此位以悲成無功之智門。第十住中王女慈行童女，明以智成悲自在門。師子幢王，表是十住位中無功用智自在。女表無染之慈也。至第十灌頂住，智悲滿故。第十地是蘊積大悲成行門，以九箇女天、一箇如來妻表之。十一地是大悲行滿以悲起智成佛門，即以摩耶生佛表之。以此十一地中十箇善知識，總佛果已滿善知識，以具普賢行故，遍作世間人中仁士之行，童子師、居士、長者、童子童女，行同凡士，此明果極行遍故。大約以智發心，從初發心住即悲智齊發為其始，學出世道根本智為先，以此立五位五十箇行門，以簡生熟同別。由茲五十箇波羅蜜，五位中五重練磨，簡其智悲廣狹生熟、出世入纏逆順和會、福慧多少勝劣不同，令發心者不住一法及三四五十百千即以為足故，意令進昇至於無限廣大如法界故。就諸五位五十重中，一一具有智悲二行，五十箇波羅蜜互相參徹，約有五百箇波羅蜜門共為主伴，圓此悲智、世及出世、心量廣狹生熟之門，方明總別同異成壞六義。如此十住門十波羅蜜，直以約法界體實法安立，十法圓融互參成一百法門。以初發菩提心，以此佛本果行為樣修行。從此本樣修行，五重加行練磨，方始得依初樣。雖復練磨生熟差別，然智悲不異初心，日月時節亦無遷轉，以約智發心本無三世時分故。此優婆夷，表對第六住是世間出世間法故。為迴彼出世心多者，令依滿本願故，起愛處生死、愛度眾生，成慈行故，以優婆夷名滿願表之，以取其志養育子孫無疲勞故。表大悲菩薩養育一切法界眾生，若善不善皆無捨離，未曾起不濟之心。化種種身，未曾捨一眾生如毛髮許，恒常對現一切眾生前，種種教化令成就故。此位約迴第六住出世心多，不斷生死愛度眾生猶在愛習，以優婆夷表之，故名有行有開發。第十灌頂中，以一分無功智成，以智生悲無有愛習，以師子幢王女慈行童女表之，此是當十住位中調治和會智悲生熟之意。如上。我有八萬四千那由他同行眷屬常居此園，明以眾生八萬四千那由他諸煩惱園林，悉皆與之同行而接引之。善財問優婆夷發菩提心久近者，意明求解脫無有久近，一發即三世一時求，解脫體中無有久近故。明大悲行中問發心久近者，意明大慈大悲深厚，還與眾生界住劫久近相似。若眾生界無盡，大悲願行無盡。後問久如成佛，意亦如之。且舉三十恒河沙為量，已去唯佛所知，意不可極也。又前三比丘得出世心是一十，至彌伽海幢比丘得了世間出世間心是二十，至此第七住入世行慈悲是三十也，明發心久近。俱枳羅鳥，梵本未譯。毘盧遮那摩尼寶者，名為光明遍照如意無價寶也。寶多羅樹形，如此方椶櫚，以妙寶所成。阿盧那香，此云赤色香。婆樓那天佛，此云水天解脫。名離憂安隱幢者，此有二義：一教化眾生使令離憂，是菩薩安隱幢。眾生未離生死，菩薩不自取安隱故。因化成名。二菩薩雖達生死性空，於生死有畏，未為究竟安隱無憂。若能入生死教化眾生，達生死眾生及以教化者總涅槃行無出無沒，方名離憂安隱幢故。此是十住中第七不退住，方便波羅蜜為主，餘九為伴。約智門中，五位通治；約位門中，偏治世間出世間心大悲心劣，而令悲智得圓滿故。

First, within directly entering the Dharma-gate belonging to the present stage, from "At that time Sudhana..." down to "I only know this single liberation gate," this section is broadly divided into thirteen gates: 1. mindfulness of the kalyāṇamitra's teachings and contemplation on advancing; 2. gradually journeying south to the place of the Ocean Tide; 3. seeing the Universal Adornment garden adorned with manifold jewels; 4. entering that garden and seeking all around; 5. seeing the upāsikā and going to her presence; 6. paying respects with prostrations and properly stating what is sought; 7. the upāsikā Acalā explaining the Dharma she herself practices; 8. Sudhana saying, "O Holy One, how long has it been since you generated the mind of unexcelled bodhi?"; 9. the youth Sudhana saying, "How long will it be before the Holy One attains unexcelled bodhi?"; 10. the upāsikā Acalā directly answering the causes and conditions of whether attaining Buddhahood is near or far; 11. Sudhana requesting her to explain what the liberation Dharma-gate is named; 12. the upāsikā Acalā directly answering its name, which is the Banner of Sorrow-Free Peace; 13. from "I only know this single liberation gate" onward, deferring virtue to the next and advancing. The garden's various features and the palace's various features all being adorned with manifold jewels symbolizes that, in terms of the vastness of practices and vows, they exhaust the realms of Buddhas and the realms of sentient beings; hence the circumstantial adornments are boundless and vast. Her features being upright and adorned with various ornaments symbolizes a loving heart and compassionate sympathy that benefit beings, compliant and gentle, embodying the Way without selfhood. The ten pāramitās practiced without deviation or opposition, and her body serving and making offerings to the Buddhas of the ten directions everywhere, induce primary fruitions whose deportment is magnificent, removing delusions in those who behold her and winning the veneration of humans and devas. This symbolizes the practice of great compassion manifesting in a female body yet without a female mind; all the adornments, as well as the palaces, towers, ponds, and pools, are all born as retribution from the myriad practices of compassion and wisdom. As briefly indicated earlier, all the adornments are just as the sūtra itself makes clear. The intention is to illuminate that at this stage, the compassionate practice of the upayā-pāramitā is broad, and its adorned retributions are vast. When the sūtra states, "Good man! Any sentient beings who see me attain non-retrogression toward anuttarasamyaksaṃbodhi," it clarifies that coming to this stage requires practicing to the point of the three empty liberations, where mundane wisdom and supramundane wisdom become manifest, accomplishing vast practices of compassion; only then does one arrive here, using expedients to enter the gate of saṃsāra, penetrating that the nature of saṃsāra and the Buddha's ocean of merit and wisdom are fundamentally of one nature, thereby obtaining the Banner of Sorrow-Free Peace liberation gate, which is then named the Abode of Non-retrogression. Although one may know emptiness and selflessness, if one constantly fears saṃsāra and has not entered the Banner of Sorrow-Free Peace, one constantly abides in a retrogressing position. Even if one does not fall back to being an ordinary person, one still retrogresses into the two vehicles or seeks birth in a Pure Land to enjoy other distinct fruits. It is said that the Buddhas of the ten directions all come to my place, sitting on jewel thrones to expound the Dharma for me; this symbolizes compassion and wisdom merging, clarifying that this stage uses compassion to accomplish the effortlessness gate of wisdom. The royal maiden Maitrāyaṇī in the tenth abode clarifies the gate of sovereignty where wisdom accomplishes compassion. King Siṃhadhvaja symbolizes effortless wisdom being sovereign within the stage of the ten abodes. The maiden symbolizes uncontaminated compassion. Reaching the tenth, the Abode of Consecration, wisdom and compassion are perfected. The tenth ground is the gate of accumulating great compassion to consummate practice, symbolized by nine devīs and one wife of the Tathāgata. The eleventh ground is the gate of great compassion's practice being fulfilled, giving rise to wisdom from compassion to attain Buddhahood, which is symbolized by Māyā giving birth to the Buddha. Because the ten kalyāṇamitras of this eleventh ground represent kalyāṇamitras whose Buddha-fruit is fully perfected, having completely fulfilled Samantabhadra's conduct, they ubiquitously perform the deeds of benevolent persons among the people of the world—teachers of boys, laymen, elders, boys, and girls, their conduct identical with that of ordinary folk; this illuminates that because the fruit is ultimate, the practice is all-pervasive. In general, taking wisdom to generate the mind, from the first Abode of the Initial Aspiration, compassion and wisdom arise together from the beginning, taking the study of the supramundane fundamental wisdom as foremost. Thus the five stages and fifty practice-gates are established to distinguish the raw from the mature, the shared from the distinct. Due to these fifty pāramitās, through the fivefold refinement across the five stages, their wisdom and compassion are distinguished as broad or narrow, raw or mature, transcending the world or entering entanglement, concordant or discordant, having more or less merit and wisdom, superior or inferior; this ensures that those who generate the mind do not abide in a single Dharma, or three, four, five, ten, a hundred, or a thousand, deeming it sufficient, but rather are led to advance until they are limitless and vast like the dharmadhātu. Within all fifty tiers of the five stages, each possesses both the practices of wisdom and compassion; the fifty pāramitās penetrate and permeate one another, so that approximately five hundred pāramitā gates jointly act as host and companion, perfecting this compassion and wisdom, mundane and supramundane, and the gates of broad and narrow, raw and mature mental capacities, only then clarifying the six aspects of totality and distinction, similarity and difference, formation and disintegration. Just so, the ten pāramitās of the ten abodes gate are established directly in accordance with the real Dharma of the dharmadhātu's essence; the ten Dharmas are harmoniously fused, mutually interpenetrating to form one hundred Dharma-gates. Taking the initial aspiration for bodhi, one cultivates using this original fruit-practice of the Buddha as a model. Cultivating from this original model through fivefold preparatory application and refinement, one only then comes to accord with the initial model. Although there are differences of raw and mature in the refinement, wisdom and compassion do not differ from the initial mind, and the days, months, and seasons do not shift, because in terms of generating the mind through wisdom, there are fundamentally no temporal distinctions of the three times. This upāsikā symbolizes, in contrast to the sixth abode, the Dharmas of the mundane and the supramundane. In order to turn around those whose supramundane mind is predominant and cause them to accord with fulfilling their original vows, producing affection to abide in saṃsāra and affection to deliver sentient beings, perfecting compassionate practice, she is symbolized by the upāsikā named "Fulfiller of Vows" (Acalā), taking her resolve to nurture her descendants without fatigue. This symbolizes that the bodhisattva of great compassion nurtures all sentient beings of the dharmadhātu, whether good or not good, abandoning none, never giving rise to a thought of not rescuing them. Transforming into various bodies, never abandoning a single sentient being even by the width of a hair, constantly manifesting before all sentient beings to teach and transform them in various ways so as to bring them to accomplishment. In this stage, turning around the sixth abode's predominance of a supramundane mind, not severing saṃsāra, loving the delivery of sentient beings while remaining in the habit of affection, is symbolized by the upāsikā; therefore it is named "having practice and having development." In the tenth Consecration, accomplished through a portion of effortless wisdom, using wisdom to generate compassion without the habit of affection, it is symbolized by the royal maiden Maitrāyaṇī, daughter of King Siṃhadhvaja. This is the intention of harmonizing and adjusting the raw and mature states of wisdom and compassion within the stage of the ten abodes. As stated above, 'I have eighty-four thousand nayutas of fellow practitioners and kin constantly dwelling in this garden' clarifies that with sentient beings' gardens of eighty-four thousand nayutas of afflictions, she moves together with all of them to guide and receive them. Sudhana asking the upāsikā how long it has been since she generated the bodhi mind clarifies that in seeking liberation there is no near or far; with a single generation [of the mind], the three times are simultaneously sought, for within the essence of liberation there is neither near nor far. Explaining that asking about the duration of generating the mind in the midst of great compassion clarifies that deep and profound great loving-kindness and great compassion resemble the duration of the kalpas during which the realm of sentient beings abides. If the realm of sentient beings is inexhaustible, the vows and practices of great compassion are inexhaustible. Later asking how long it will be before attaining Buddhahood is also of this meaning. Mentioning thirty Ganges sands as a measure is provisional; beyond this, only a Buddha can know, meaning it cannot be exhausted. Furthermore, the previous three bhikṣus attained the supramundane mind, which is ten; up to the bhikṣus Megha and Sāgaradhvaja, they attained the mind of the mundane and supramundane, which is twenty; reaching this seventh abode of entering the world to practice compassion, this is thirty, which clarifies the duration of generating the mind. The kokila bird was untranslated in the Sanskrit text. The Vairocana maṇi jewel is named the wish-fulfilling, priceless jewel whose light shines everywhere. The jeweled tāla tree has a form like the palm tree of this land, formed of wondrous jewels. Aruṇa incense is translated here as red incense. The Buddha Varuṇadeva is translated here as the liberation of the Water Deva. Being named the Banner of Sorrow-Free Peace has two meanings: 1. Teaching and transforming sentient beings to cause them to leave sorrow behind is the bodhisattva's banner of peace. Because sentient beings have not left saṃsāra, the bodhisattva does not take peace for herself alone; hence the name is derived from transformation. 2. Although the bodhisattva penetrates that the nature of saṃsāra is empty, having fear regarding saṃsāra means it is not yet ultimate peace and sorrowlessness. If one can enter saṃsāra to teach and transform sentient beings, penetrating that saṃsāra, sentient beings, and the teacher are altogether the practice of nirvāṇa with neither arising nor perishing, only then is it named the Banner of Sorrow-Free Peace. This is the seventh, the Abode of Non-retrogression among the ten abodes, with the upāya-pāramitā as primary and the remaining nine as companions. In the wisdom gate, it treats all five stages; in the position gate, it specifically treats the deficiency of great compassion in the mundane and supramundane minds, causing compassion and wisdom to be perfected.