新華嚴經論 35.35

35.35

第一正入當位法門中，從「爾時善財童子」已下至「我唯得此無盡輪解脫」，此一段經約分為二十五門：一得無勝幢法光所照入諸佛不思議神力；二念善知識教漸次南行；三至長直聚落見彼勝熱修苦行，四面火如大山；四中有刀山高峻無極，登彼山上投身入火；五善財頂禮諮問所求；六婆羅門令善財上其刀山；投身入火；七善財人身難得；心有懷疑；八十千梵天在虛空中，勸念此是金剛焰定光明；九有十千諸魔在虛空中，勸念善財歎婆羅門德行；十復有十千自在天王於虛空中告語善財，不令生疑；十一復有十千化樂天王亦在虛空歎婆羅門德；十二復有十千兜率天王在空稱歎；十三復有十千三十三天於虛空中雨天鬘陀羅花供養；十四十千龍王、十五十千夜叉王、十六十千乾闥婆王、十七十千阿修羅王、十八十千迦樓羅王、十九十千緊那羅王、二十有無量欲界諸天，如是等十三種眾，皆在空中稱歎婆羅門德，勸念善財不生疑惑；二十一善財悔過；二十二婆羅門為善財說頌；二十三善財順教，登其刀山，入大火聚；二十四善財入火聚時獲益；二十五「我唯得此菩薩無盡輪」已下是推德昇進。如上婆羅門示行此行時，隨諸眾生總見行門各自差別。約表法中，刀山是法王子。住中力波羅蜜，智慧為體。成修行者，達生死苦難，但見法界性解脫，須得無有怖畏，堪力用自在。火焰是金剛智之光明，亦名金剛三昧，如上諸天已說。伊那跋羅龍王，往因由破戒，損其極臭樹，遂頭上生此臭樹，故以名之也。優婆者，清信也。難陀者，此云歡喜，明此龍聞法信樂歡喜故。菩薩無盡輪解脫者，意明法王子住，得法師位。以此一行隨諸眾生樂欲不同，各見說法及行門無盡差別，明稱眾生根圓滿故，名無盡輪。此是法王子住，以力波羅蜜為主，餘九為伴。以約智門中，以五位通治；以約位門中，以治說法不自在障。同十地中第九地，從此果行修行，至第九善慧地功熟倣此。十住中本果，還以法界體普光明智為大用。

Under the first [heading], directly entering the Dharma gate of this stage, from "At that time the youth Sudhana" down to "I have only attained this inexhaustible wheel liberation," this section of the sūtra is divided roughly into twenty-five points: first, being illuminated by the light of the unsurpassed banner Dharma and entering the inconceivable supernatural power of the Buddhas; second, recollecting the instructions of the kalyāṇamitra and walking south by stages; third, arriving at the settlement of Long and Straight and seeing that Jayoṣma practicing austerities, surrounded on four sides by fire like great mountains; fourth, in the midst thereof was a mountain of blades exceedingly lofty and sheer, where he climbed the mountain and threw his body into the fire; fifth, Sudhana prostrating and inquiring about what he seeks; sixth, the brahmin bidding Sudhana climb that mountain of blades and throw his body into the fire; seventh, Sudhana reflecting that a human body is difficult to obtain and conceiving doubt in his mind; eighth, ten thousand Brahmā gods in the sky urging him to reflect that this is the radiance of the diamond-flame samādhi; ninth, ten thousand Māras in the sky urging Sudhana to reflect and praising the brahmin's virtuous practice; tenth, further, ten thousand kings of the Paranirmitavaśavartin heaven in the sky telling Sudhana not to give rise to doubt; eleventh, further, ten thousand kings of the Nirmāṇarati heaven likewise in the sky praising the brahmin's virtue; twelfth, further, ten thousand kings of the Tuṣita heaven in the sky offering praise; thirteenth, further, ten thousand gods of the Trāyastriṃśa heaven raining heavenly māndārava flowers in the sky as an offering; fourteenth, ten thousand dragon kings; fifteenth, ten thousand yakṣa kings; sixteenth, ten thousand gandharva kings; seventeenth, ten thousand asura kings; eighteenth, ten thousand garuḍa kings; nineteenth, ten thousand kiṃnara kings; twentieth, immeasurable gods of the desire realm—these thirteen kinds of assemblies all in the sky praised the brahmin's virtue and urged Sudhana not to give rise to doubt; twenty-first, Sudhana repenting his fault; twenty-second, the brahmin reciting verses for Sudhana; twenty-third, Sudhana following the instruction, climbing the mountain of blades, and entering the great mass of fire; twenty-fourth, Sudhana gaining benefit upon entering the mass of fire; and twenty-fifth, from "I have only attained this bodhisattva inexhaustible wheel" onwards, deferring to the virtues [of others] and advancing onward. As shown above, when the brahmin manifested this practice, all sentient beings saw distinct practice gates according to their differences. In symbolic terms, the mountain of blades represents the power pāramitā in the Prince of the Dharma abode, which takes wisdom as its essence. When a practitioner accomplishes this, realizing the suffering and difficulties of saṃsāra, he sees only the liberation of the dharmadhātu nature; he must have no fear, able to exercise sovereign power and function. The blazing flames are the radiance of diamond wisdom, also named diamond samādhi, as the devas above have already spoken. The dragon king Elāpattra, due to breaking the precepts in the past, damaged an extremely foul-smelling tree, so that this foul tree grew on his head, hence he was named after it. Upāsaka means 'purified believer.' Nanda means 'joy' in this land, illustrating that this dragon heard the Dharma and rejoiced with faith and delight. The bodhisattva inexhaustible wheel liberation means that in the Prince of the Dharma abode, one attains the station of a Dharma master. Because this one practice accords with the differing desires of sentient beings, each seeing his preaching of Dharma and practice gates in inexhaustible distinctions, it clarifies that because it perfectly accords with the faculties of sentient beings, it is called the 'inexhaustible wheel.' This is the Prince of the Dharma abode, with the power pāramitā as primary and the remaining nine as companions. In terms of the wisdom gate, it applies across the five stages; in terms of the gate of stages, it remedies the obstacle of non-sovereignty in preaching the Dharma. This is equivalent to the ninth ground of the ten grounds: from this fruit-practice one cultivates, and when the effort ripens at the ninth, the Sādhumatī ground, it mirrors this. The fundamental fruition in the ten abodes still takes the universal radiant wisdom of the dharmadhātu essence as its great function.