新華嚴經論 35.36

35.36

第二推德昇進門中，約分為四門：一推德昇進、二示善知識處云南方有城名師子奮迅、三舉善知識名云童女慈行、四頂禮勝熱婆羅門足辭退而去。南方義，如前初位釋。城名師子奮迅者，是師子幢王所居之城，其王是慈行女父。表智自在為王，大悲行遍為女，明此從智生悲。處生死染而與不染等，明習氣盡故。前第七住中休捨優婆夷，明故存愛習用成悲門，以未斷愛度眾生之愛習故，號優婆夷，以此成大慈悲之行滿，八住中無功之智方成，即明以從悲生智。此位以從智生悲故，即師子幢王女是童女也。表此位任運利生，無染習也。第一正入當位法門中，約經文義分為二十二門：一於善知識心生尊重；二念教昇進；三漸次南行；四至師子奮迅城；五推求慈行童女；六聞其童女族姓王種；七五百童女以為侍從；八明女所居之殿；九明女所坐之座；十善財聞已往詣；十一善財入已覩見童女依正報得莊嚴；十二善財見已正申所求；十三童女令善財觀其依果所居報得，知其行因；十四善財觀已，合掌瞻仰慈行童女；十五童女告善財法門名般若波羅蜜普莊嚴門；十六童女告善財所修行法門見佛之數；十七正舉其見佛之數有三十六恒河沙，諸佛名號不同；十八明童女受此法門，諸佛各以異門而入；十九諸佛一說更不重宣；二十善財白言問此法門之境界；二十一正舉所修觀察法門時得普總持門，其數有百萬阿僧祇總持法門，其大數有一百一十七；二十二「我唯知此般若波羅蜜普莊嚴門」已下，明推德昇進。漸次南行者，勝進也。至師子奮迅城周遍推求慈行童女者，會智悲無二體也。聞此童女是師子幢王女五百童女以為侍從者，明信此十住位中灌頂住，普該五位智悲二門，總如此十住中修，更無異路故，名師子幢王女。五百侍從以聞法者，是此當位中修行也。信此一位都攝五位智悲，總如此門，方名此十住門，名住佛所住。當如是知。以此住中善知識依報之境，總與佛果報所得境界名體俱同，皆具因陀羅網互參之佛境身土，重重含容，時劫歲月都無延促，一一門各各具足無量一切法門，如經文自具，令善財觀察者是。如慈行童女所居之殿名毘盧遮那藏殿者，即是佛果包含眾德，五位行藏佛因果門，總在此位之中故。龍勝旃檀足金線網天衣座上而說妙法者，明以大慈悲身，坐一切智智座上，為龍勝也。說一切戒定慧解脫解脫知見五分法身之香白淨教網，覆護引接一切眾生，以之為座。善財聞已詣王宮門求見彼女，見無量眾來入宮中者，明此智殿悲宮是一切眾生共所入處，五位菩薩共所居都。善財問言：「諸人今者何所往詣？」咸報之言：「我等欲詣慈行童女聽受妙法者。」此明信而無疑。善財童子即作是念：「此王宮門既無限礙，我亦應入」者，自念信已當入。入已見毘盧遮那藏殿者，自心智悲萬行與五位因果智悲一時會入故。𭺌𭹳為地者，明以此寶似水精，然紅白赤碧不同，但以明淨類，以法身報得。瑠璃為柱者，以淨行住持萬德。金剛為壁者，智淨防護也。閻浮檀金以為垣牆者，表淨戒外嚴也。百千光明而為窓牖者，以教光明照俗報得也。阿僧祇摩尼而為莊絞者，離垢行嚴報生。寶藏摩尼鏡周匝莊嚴者，根本智起差別智照眾生根本報生也。以世間最上摩尼寶而為莊飾者，淨行無染世間行報生也。無數寶網羅覆其上者，即能設教網報生也。百千金鈴出妙音聲者，明聲遍十方說法之音所報生也。已下明正報莊嚴。慈行童女皮膚金色，明法身白淨心無垢報生，金色應真菩薩皆金色也。目髮皆悉紺青，以淨智照矚覆護諸眾生法故。梵音聲者，清朗遠聞十方也。令善財觀其依報者，明知果即識其法門也。於一一鏡中所現一切佛境界互相含者，具如經說。云此是般若波羅蜜普莊嚴門，我於三十六恒河沙佛所求得此法者，明十住、十行、十迴向為三十故。六恒河沙佛所求得法者，通攝六位，十信、十地、十一地佛果行，總在十住、十行、十迴向法中，成彼前後六位法故。以前信位具信，未是實入住位故。十地十一地因果行門，但依十住、十行、十迴向法，會融理智悲願行門已，備十地、十一地依而倣之令使慣熟，更無新法故。以後十地、十一地中不立隨位進修佛果名號，亦無遙見佛來，亦無迎佛法事。上下隨文看之，意自現爾。以是此第十灌頂住中智悲二行，總收十住、十行、十迴向智悲願行總在其內，故云三十。教雖文字有前後安立之跡，約智悲願行，歲月日劫總是一法、總是一時，乃至十信心亦爾，十地、十一地亦爾，此一位中一切總別同異成壞法無不在中故。如此位經文中，令善財童子觀莊嚴境界，見一一壁中、一一柱中、一一鏡中、一一相中、一一形中，乃至一一寶中，悉見法界。一切如來從初發心修菩薩行，成滿大願具足功德，成等正覺轉妙法輪，乃至示現入於涅槃，如是影像靡不皆現，如水中普現虛空星宿日月所有眾像，廣如經說。以此境界用明一位總含諸位諸劫日月時分皆不遷移，故云我於三十六恒河沙佛所求此法門，一說不再說，悉皆領受。即須知十住、十行、十迴向此三種十法，總在十住中一住中行故。亦以智中有此三十箇法門，悲中亦有三十箇法門，亦為六十恒河沙佛也。以一一位皆有遍法界行門故，以恒河沙略舉其遍義故。亦取一位通該六位故，亦表一切智慧解脫不離三空六波羅蜜故。一一位中有六位故，一一六位皆有無盡行願故。以下舉一百七箇陀羅尼門，明此一位總攝十信、十住、十行、十迴向、十地、十一地因果不出此位，一百七箇總持收故。如是一百七大總持門，不出十波羅蜜中行，互參有百波羅蜜。如是百波羅蜜不出三十七覺支以為互參助伴，成三賢、十聖、等妙六位，共名三十六恒河沙佛所求此般若波羅蜜普莊嚴門。以此恒河沙是此經中最初小數故，故舉之明初發心中十住門即遍該六位中六十法故，除十信不入位。深細思之可解。大意智此十住、十行、十迴向三賢位，一一皆含十地、十一地及妙覺地法界門，總通收一法界故。一智慧、一慈悲、一解脫、一劫一歲一月一日一時無前後，無別異門，然安立種種隨世差別法門故，終可不作延促長短見故。如初善財童子於善知識所起最極尊重心，生廣大清淨解，常念佛乘專求佛智，願見諸佛觀法境界，無障礙智常現在前。不合云常念大乘，以此經是法界佛果門，與二乘無比對分。亦與權教大乘十地之後安立佛果者，亦非比對，何得云專念大乘？以大者比小者說大。此法門所有發心皆依佛果發心。所有心量願行智悲之境皆非比對。不可以將比對大小之乘惑亂佛乘之門，令使失其經意，妄傳教門。此是譯經者不達誤言也。如後應專求佛乘、一切智乘、不思議乘、佛果乘，以佛果、文殊、普賢法界，纔初發心總入故。又終始不分時劫差別，絕情所量，唯是智故。餘如經文。此灌頂住位，以智波羅蜜為主，餘九為伴。此位以智治修行前後差別及智悲不均平障，入智悲圓滿前後自在無二門。

In the second section, on deferring virtue and advancing upward, there are four points: first, deferring virtue and advancing upward; second, indicating the kalyāṇamitra's location by stating that in the south is a city named Siṃhavikrīḍita; third, giving the kalyāṇamitra's name as the maiden Maitrāyaṇī; fourth, bowing to the feet of the brāhmaṇa Jayoṣmāyatana, taking leave, and departing. The meaning of 'the south' is as explained in the initial stage above. That the city is named Siṃhavikrīḍita indicates that it is the city where King Siṃhadhvaja resides; that king is the father of the maiden Maitrāyaṇī. This symbolizes that wisdom's mastery is the king, while the far-reaching practice of great compassion is the daughter, showing that compassion is born from wisdom. Residing amid the defilements of saṃsāra yet being equal to the undefiled signifies the exhaustion of karmic habit-energies. In the earlier seventh abode, the upāsikā Vasumitrā demonstrated intentionally preserving habitual love to accomplish the approach of compassion; because she had not yet severed the habitual love of delivering sentient beings through love, she was called an upāsikā, and through this she perfected the practice of great kindness and compassion, whereupon in the eighth abode effortless wisdom was finally achieved—which demonstrated that wisdom is born from compassion. In this stage, because compassion is born from wisdom, the daughter of King Siṃhadhvaja is a maiden. This symbolizes this stage's effortless benefiting of sentient beings, completely free of defiled habit-energies.

In the first section, on directly entering the teaching of the stage itself, the meaning of the sūtra text is divided into twenty-two points: first, giving rise to supreme reverence toward the kalyāṇamitra; second, recollecting the instruction and advancing upward; third, gradually journeying to the south; fourth, arriving at the city of Siṃhavikrīḍita; fifth, inquiring after and seeking the maiden Maitrāyaṇī; sixth, hearing that the maiden belongs to the royal clan; seventh, having five hundred maidens as her attendants; eighth, explaining the palace where the maiden dwells; ninth, explaining the throne on which the maiden sits; tenth, Sudhana proceeding thither upon hearing this; eleventh, Sudhana entering and beholding the maiden's circumstantial and primary fruition adornments; twelfth, Sudhana beholding this and presenting what he seeks; thirteenth, the maiden having Sudhana observe the karmic fruition of her dwelling and primary retribution so that he may know the causes of her practice; fourteenth, Sudhana, having observed this, joining his palms and gazing up at the maiden Maitrāyaṇī; fifteenth, the maiden telling Sudhana that the Dharma-door is named 'Universal Adornment of Prajñāpāramitā'; sixteenth, the maiden telling Sudhana the number of Buddhas she saw while cultivating this Dharma-door; seventeenth, specifically stating that the number of Buddhas seen is thirty-six Ganges sands, with different names for each Buddha; eighteenth, explaining that when the maiden received this Dharma-door, each Buddha entered through a different door; nineteenth, that each Buddha expounded it once and never repeated it; twentieth, Sudhana speaking to ask about the realm of this Dharma-door; twenty-first, specifically stating that while cultivating and contemplating this Dharma-door, she attained the universal dhāraṇī-doors, their number being one million asaṃkhyeyas of dhāraṇī Dharma-doors, with their major categories being one hundred and seventeen; twenty-second, from 'I know only this Universal Adornment of Prajñāpāramitā door' onward, explaining the deferral of virtue and advancing upward.

'Gradually journeying to the south' means advancing in excellence. 'Arriving at the city of Siṃhavikrīḍita and everywhere inquiring after and seeking the maiden Maitrāyaṇī' means converging wisdom and compassion into an indivisible essence. 'Hearing that this maiden is the daughter of King Siṃhadhvaja, with five hundred maidens as her attendants' makes clear that one has faith that within these ten abodes, the Abode of Coronation universally encompasses the two doors of wisdom and compassion across the five stages; all are cultivated precisely within these ten abodes, with no other path—hence she is called the daughter of King Siṃhadhvaja. The five hundred attendants who listen to the Dharma are the practitioners within this very stage. To have faith that this single stage completely subsumes the wisdom and compassion of the five stages, and that all are fully present in this door—only then is it called this door of the ten abodes, called 'dwelling where the Buddhas dwell'. One should understand it in this way.

Because the circumstantial retribution realm of the kalyāṇamitra in this abode is entirely identical in name and essence to the realm attained as the fruit of Buddhahood, it fully possesses the Buddha-realms, bodies, and lands of mutual interpenetration like Indra's net, layer upon layer containing one another, with periods of eons, years, and months having neither extension nor brevity, each and every door fully possessing all immeasurable Dharma-doors. As the sūtra text itself fully explains, this is what Sudhana was instructed to observe. That the palace where the maiden Maitrāyaṇī dwells is named 'Vairocana Garbha Palace' signifies that the Buddha fruit embraces all virtues, and the practices of the five stages containing the doors of the Buddha's cause and effect are entirely within this stage. That she expounds the wondrous Dharma seated upon a celestial garment seat with dragon-conquering sandalwood legs and a golden thread net explains that with the body of great compassion she sits upon the throne of all-knowledge, which is 'dragon-conquering'. The fragrant, pure teaching net of the fivefold dharmakāya—morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation—protects, covers, and guides all sentient beings, serving as her seat.

'Sudhana, having heard this, went to the gate of the royal palace seeking to see her, and saw immeasurable multitudes entering the palace' makes clear that this palace of wisdom and mansion of compassion is the common place of entry for all sentient beings and the common capital where the bodhisattvas of the five stages dwell. Sudhana asked: 'Where are you all going now?' They all replied: 'We wish to go to the maiden Maitrāyaṇī to hear and receive the wondrous Dharma.' This illustrates faith without doubt. 'The youth Sudhana then thought: "Since this royal palace gate has no barriers, I too should enter"' means that having generated faith within himself, he felt he ought to enter. 'Having entered, he saw the Vairocana Garbha Palace' means that the myriad practices of his own mind's wisdom and compassion simultaneously converged with and entered into the cause and effect, wisdom and compassion of the five stages. That the ground was made of sphaṭika illustrates that this jewel resembles crystal, yet differs in red, white, crimson, and lapis, all being of the pure and luminous sort, attained as the fruition of the dharmakāya. That the pillars were of vaiḍūrya means that pure practice sustains the myriad virtues. That the walls were of vajra means the protection of pure wisdom. That the ramparts were of Jambūnada gold symbolizes the outer adornment of pure precepts. That hundreds of thousands of luminous beams served as windows is the fruition of the light of teaching illuminating the mundane. That asaṃkhyeyas of maṇis served as decorative latticework is the fruition of pure, untainted practices. That treasure-garbha maṇi mirrors adorned the surroundings on all sides is the fruition of fundamental wisdom giving rise to discriminating wisdom that illuminates the root of sentient beings. That it was adorned with the most supreme maṇi jewels of the world is the fruition of pure practice untainted by mundane conduct. That countless jewel nets covered it above is the fruition of being able to set up the net of teaching. That hundreds of thousands of golden bells produced wondrous sounds is the fruition of the sounds of expounding the Dharma resounding throughout the ten directions. Below, the adornment of primary retribution is explained.

The maiden Maitrāyaṇī's skin was golden-colored, signifying the fruition of the dharmakāya's pure white mind free of defilement; golden color corresponds to truth, and all bodhisattvas are golden-colored. Her eyes and hair were all dark blue, due to pure wisdom illuminating, protecting, and covering the phenomena of sentient beings. Her 'brahma-voice' means it was clear, resounding, and heard far off in the ten directions. That she instructed Sudhana to observe her circumstantial retribution makes clear that by knowing the fruition, one recognizes her Dharma-door. The mutual containment of all Buddha realms manifested in each mirror is fully as the sūtra explains.

Regarding the statement, 'This is the Universal Adornment of Prajñāpāramitā door; I sought and attained this Dharma from thirty-six Ganges sands of Buddhas,' thirty signifies the ten abodes, ten practices, and ten dedications of merit. The Dharma sought and attained from 'six Ganges sands of Buddhas' generally encompasses the six stages—the practices of the ten faiths, the ten grounds, the eleventh ground, and the Buddha fruit are entirely contained within the dharmas of the ten abodes, ten practices, and ten dedications of merit, accomplishing the dharmas of those preceding and succeeding six stages. This is because the preceding stage of faith possesses faith, yet does not constitute actual entry into the abodes; while the causal and fruition practices of the ten grounds and eleventh ground merely rely on the dharmas of the ten abodes, ten practices, and ten dedications of merit. Once the principle, wisdom, compassion, vows, and practice-doors are fused and unified, they are fully prepared, and the ten grounds and eleventh ground merely follow and emulate them to become habitual and perfected, with no new dharmas. Therefore, in the subsequent ten grounds and eleventh ground, no names for progressively cultivating the Buddha fruit according to stage are established, nor is there seeing the Buddha come from afar, nor any ceremonial rituals of welcoming the Buddha. If one looks through the text above and below, the meaning will naturally become apparent. Because the two practices of wisdom and compassion in this tenth Abode of Coronation fully contain the wisdom, compassion, vows, and practices of the ten abodes, ten practices, and ten dedications of merit within them, it says 'thirty'.

Although the teaching has textual traces of sequential establishment, when considered in terms of wisdom, compassion, vows, and practices, the years, months, days, and eons are all a single dharma, all a single time—and this extends equally to the minds of the ten faiths, and equally to the ten grounds and eleventh ground, because in this single stage, all dharmas of totality and particularity, identity and difference, integration and disintegration, are entirely contained within it. Thus, in the sūtra text of this stage, the youth Sudhana is instructed to observe the adorned realm, and within every wall, every pillar, every mirror, every characteristic, every form, down to every jewel, he sees throughout the dharmadhātu. All Tathāgatas, from their initial aspiration to cultivate the bodhisattva path, perfecting their great vows, completing their merits, realizing equal and perfect awakening, turning the wondrous Dharma-wheel, down to manifesting their entry into nirvāṇa—every such image without exception appears, just as all forms of the stars, constellations, sun, and moon in the sky universally appear in water, fully as the sūtra explains. Using this realm to make clear that a single stage fully contains all stages and that all eons, days, months, and divisions of time never shift, it is therefore said: 'I sought this Dharma-door from thirty-six Ganges sands of Buddhas; once spoken, it was never spoken again, and I fully received and comprehended it all.' Thus one must understand that these three kinds of tenfold dharmas—the ten abodes, ten practices, and ten dedications of merit—are all practiced within a single abode among the ten abodes. Furthermore, because there are thirty such Dharma-doors within wisdom and thirty such Dharma-doors within compassion, this also makes sixty Ganges sands of Buddhas. Because each and every stage has practice-doors pervading the dharmadhātu, 'Ganges sands' briefly indicates this pervasive meaning. It also signifies that a single stage universally covers six stages, and symbolizes that all wisdom and liberation are not separate from the three emptinesses and the six pāramitās. Because within each stage there are six stages, and each of the six stages possesses inexhaustible practices and vows.

Below, the citation of one hundred and seven dhāraṇī-doors makes clear that this single stage fully encompasses the cause and effect of the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, which do not go beyond this stage, being subsumed by these one hundred and seven dhāraṇīs. These one hundred and seven great dhāraṇī-doors do not go beyond the practices within the ten pāramitās, which mutually interpenetrate to form one hundred pāramitās. These one hundred pāramitās do not go beyond the thirty-seven limbs of awakening serving as mutually interpenetrating accompaniments to accomplish the six stages of the three grades of worthies, the ten sages, equal awakening, and wondrous awakening—collectively named as seeking this Universal Adornment of Prajñāpāramitā door from thirty-six Ganges sands of Buddhas. Because this 'Ganges sands' is the initial small number in this sūtra, it is cited to show that within the door of the ten abodes of the initial aspiration, it universally covers the sixty dharmas within the six stages, excluding the ten faiths which do not enter the stages. One can understand this by thinking deeply and carefully. The general meaning is to know that these three worthy stages—the ten abodes, the ten practices, and the ten dedications of merit—each contain the dharmadhātu doors of the ten grounds, the eleventh ground, and the ground of wondrous awakening, universally subsuming the single dharmadhātu. One wisdom, one compassion, one liberation, one eon, one year, one month, one day, one moment—there is neither earlier nor later, and no distinct doors; yet, as various differentiated Dharma-doors are established according to the mundane, in the end one must never give rise to views of extension or brevity, length or shortness.

As initially, the youth Sudhana generated the utmost supreme reverence toward the kalyāṇamitra, gave rise to vast, pure understanding, constantly recollected the Buddha Vehicle, single-mindedly sought the Buddha's wisdom, vowed to see all Buddhas and contemplate the realm of dharmas, and had unhindered wisdom constantly present before him. It should not say 'constantly recollected the Great Vehicle', because this sūtra is the door of the Buddha fruit of the dharmadhātu, having no point of comparison with the two vehicles. Nor can it be compared to the Great Vehicle of the provisional teaching where the Buddha fruit is established after the ten grounds; how could it say 'single-mindedly recollecting the Great Vehicle'? For 'great' is spoken in comparison to 'small'. All aspirations generated in this Dharma-door are based upon the Buddha fruit. All realms of mental capacity, vows, practice, wisdom, and compassion are beyond comparison. One must not confuse the door of the Buddha Vehicle with vehicles of comparative greatness and smallness, causing people to lose the sūtra's meaning and falsely transmit the teaching. This is an erroneous statement due to the translator's lack of penetration. As later, one should single-mindedly seek the Buddha Vehicle, the All-Knowledge Vehicle, the Inconceivable Vehicle, and the Buddha-Fruit Vehicle, because the dharmadhātu of the Buddha fruit, Mañjuśrī, and Samantabhadra is entered entirely at the very first aspiration. Furthermore, from beginning to end there is no distinction of time or eons; it cuts off what ordinary sentiments can measure and is solely wisdom. The rest is as in the sūtra text.

In this stage of the Abode of Coronation, the wisdom pāramitā is the primary, with the other nine as accompaniments. This stage uses wisdom to remedy the hindrance of sequential differences in cultivation and the imbalance between wisdom and compassion, entering the non-dual door where wisdom and compassion are fully perfected and sequence is mastered with effortless ease.