新華嚴經論 35.42

35.42

答曰：為明菩薩所行之行，皆令一切眾生無諍離染出世間故。為行之首，皆須無染出世間，以此先見比丘。明心離世間，方堪處俗同光利物。是故已下方明俗倫。在林中經行者，表行廣多如林覆蔭。根莖枝葉花果，明濟俗行如是故。林中經行往返者，明入生死度眾生，令諸眾生得出世涅槃之樂。又令不住涅槃，起大悲願入於生死。又度眾生令至涅槃是往返義，如是轉轉無有休息，猶如一燈然百千燈，冥者皆明，明終不盡故，以隨順燈法門授與善財故，以林中經行往返所表也。又壯年美貌端正可喜者，明能行諸行為壯年也，美貌端正是行報生故。又心端行正名為端正。其髮紺青右旋不亂者，心清行正所報生也。又右旋不亂者，順正法也。頂有肉髻者，智高德滿報生也。皮膚金色者，智淨心安素白無垢，慈悲利物業報所招。黃相是福德色也。頸文三道者，是不妄言出報所生故。額廣平正者，智寬博達之報也。眼目脩廣如青蓮花者，以智悲慈所報得也。脣口丹潔如頻婆果者，明赤色也，是南方色。以為南為离，离為日、為虛無、為心、為法門。以智為日，口為說法之門，以智慧日，口能詮表正法所生報也。胸標卍字者，業清涼所生。七處平滿者，兩手、兩足、兩肩、馬王陰藏為七處滿。其臂纖長者，引接成善所生報業。其指網縵，以教漉眾生所生報業。手足中有金剛輪，明轉法輪利眾生所生業果。如是廣歎其福，皆具如經所明。皆是智行內修、外嚴眾福，因不虛棄，明知因識果。無量天、龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩喉羅伽、釋梵護世、人及非人前後圍遶者，明比丘所攝生依根遍故，以招其眾侍從隨之。亦是表法眾也。主方神隨方迴轉引導其前者，方法也，法隨眾生根器，迴轉引接眾生。方無定相，即法無定相。足行神持蓮花以承其足者，表行無行。無染無盡光神舒光破闇者，以教光破惑也。閻浮幢林神雨眾雜華者，明以廣多善言眾行引眾生，令住戒定慧香花故。不動藏地神現諸寶藏者，此是禪定行，能現智慧之寶藏故。普光明虛空神莊嚴虛空者，明以正智慧觀照諸法莊嚴法空起差別智，行差別行不離法空故。成就德海神雨摩尼寶者，明以普賢大願成就大慈悲之德，普雨法雨利益眾生故。須彌山神頭頂禮敬曲躬合掌者，明謙下離慢恭敬行也。無礙力風神雨妙香花者，明柔軟語、敬語、無我語、和悅語、無麁惡語、知時語、不妄語、利益語、如法語、讚歎語，一切眾善語皆為無礙力。風神雨妙香花所聞之者，戒定慧香華悉皆具足。是故《易》云「巽為言說，風行於地上可以觀。」此明君子之典禮雅言也。有所倣學，以成仁德，故云風行地。地者，坤也。坤為眾人，倣君子言教故有所可觀。此經以正智慧風神，口出正教言音為風出，合典禮之言為香華。春和主夜神莊嚴其身舉體投地者，明慈悲和悅常處生死之夜，令眾生見者皆悉歡喜、發生善根，名為春和主夜神。莊嚴其身投地者，明大慈大悲願行莊嚴，投於生死之地，教化安樂一切眾生。常覺主晝神執普照諸方摩尼幢住在虛空放大光明者，明法空根本智照諸眾生，以差別智度，令解脫故。時善財童子詣比丘所已下，申請所求，皆云已發無上菩提心者，明於初文殊師利所已發菩提心，即達菩提體無行無修無求、無得無證，以此求菩薩道，即不離菩提心，但求菩薩道成菩提心，本自無成壞故。不可已求當求現求、已發當發現發。若無如是念故，名為已發無上正覺之心故。出此三世心故，名為已發無上正覺之心。比丘答善財言我年既少出家又近，明始從十住初生諸佛智慧，而生此行，名為年少出家又近。此十行門列名前後，行是一時，十迴向亦然。此三法一時行，以智境界不出一剎那際，都該十信及十地、十一地六位一時故。又初始發心，不見生老前後際故，名為年少出家又近。我此生中者，即明不見始終之生中也。於三十八恒河沙佛所淨修梵行者，明十住、十行、十迴向以三十箇法均調智悲，以此三十箇隨位佛因果法互參，智悲無盡，故云三十。不離八正道行門，故云三十八恒河沙佛所淨修梵行。前慈行童女即云三十七恒河沙，即表三賢七覺之行；此云三十八恒河沙佛所者，即勝進至八正道故。三十八恒河沙佛者，總三賢之位八正道中佛因果也。總明發心之際，正智現前破無明時，無量惡業滅、無量智慧現前，號為恒河沙佛數故。從一日一夜淨修梵行，或七日七夜淨修梵行，或有佛所半月一月一歲百歲，乃至不可說歲乃至不可說劫滿足六波羅蜜者，此明出世道滿足六波羅蜜，餘四方便、願、力、智波羅蜜等，是入生死成大悲行故。此是比丘，但云六度，不云十波羅蜜也。亦成道、遺教、入滅各差別悉能見者，明智境界順俗差殊，智無纖毫時分遷也。已上日月歲劫，明時不遷也。又云「善男子！我經行時，一念中一切十方皆悉現前，乃至不可說佛剎皆悉嚴淨，乃至不可說眾生差別行皆悉現前，乃至成就普賢行滿願力故，一念領受不可說不可說如來法。」廣如經說。此一段明遠近含容不可遷，不可具陳。總不出一念者，意明經行所表法身智體無依。以智無依故，即智無表裏中邊故。以智無表裏故，即十方不遠、十方無近。以智無遠近，體若虛空明照十方，隨願起行應根利物，不去不來對現色身，如日現於眾水之內。以此智境界故，時日歲劫性自無遷，一念悉亡，古今多劫即纖毫不轉，遠近境界不出塵中。智為願使，願是智王，悲行神通普賢行海皆由願使智。如聲聞緣覺雖有神通，以無大願利眾生故，對普賢行願神通，猶如百千日光比一箇螢火也。餘意如經自明。法門名菩薩隨順燈解脫門者，明菩薩以自如來普光明智，順諸眾生行，起差別智，教化眾生恒令發明，無有休息，名菩薩隨順燈解脫門。此是歡喜行，行檀波羅蜜為主，餘九為伴。以約智門中，一行之中通修眾行；以約位門中，偏修六波羅蜜出世之行。此十行初門，以將十住中智波羅蜜門，普印三世一切佛境界、眾生境界，無盡劫總一時故，不出毫內故。已下例然，初終總爾。

The answer is: This clarifies that the practices cultivated by bodhisattvas cause all sentient beings to be free of contention, free from defilement, and to transcend the mundane world. As the head of practice, all must be untainted and transcend the mundane world; therefore, [Sudhana] first meets a monk. It shows that only when the mind transcends the mundane world is one capable of dwelling amidst the worldly, harmonizing with their light, and benefiting beings. Therefore, only below this are the worldly orders clarified. That he was walking back and forth in the forest symbolizes that practices are vast and manifold, providing cover and shade like a forest. The roots, stems, branches, leaves, flowers, and fruits clarify that the practices of aiding the worldly are just like this. Walking back and forth in the forest clarifies entering birth and death to cross over sentient beings, causing all sentient beings to attain the bliss of supramundane nirvāṇa. Furthermore, it causes them not to abide in nirvāṇa, but to arouse great compassionate vows to enter birth and death. Moreover, crossing over sentient beings to lead them to nirvāṇa is the meaning of 'back and forth'; in this manner, it turns on and on without cessation, just as one lamp lights a hundred thousand lamps, so that all who are in darkness become illumined, and the light is never exhausted. Hence, he confers the Dharma gate of the Lamp of Accordance upon Sudhana, which is symbolized by walking back and forth in the forest. Furthermore, that he was in the prime of his youth, handsome, upright, and pleasing clarifies that the ability to cultivate all practices corresponds to the prime of youth, and his handsome and upright appearance is produced as the karmic retribution of practice. Moreover, when the mind is upright and the conduct is correct, it is called 'upright'. That his hair was deep blue, curling to the right, and not disheveled is produced as the karmic retribution of a pure mind and correct practice. Furthermore, curling to the right and not disheveled signifies accordance with the correct Dharma. Having a fleshy usṇīṣa on the crown of his head is produced as retribution for exalted wisdom and perfected virtue. His golden skin signifies that his wisdom is pure and mind tranquil, pristine and unstained, brought about by the karmic retribution of compassionately benefiting beings. The yellow characteristic is the color of merit and virtue. Having three lines on his neck is born as retribution resulting from not speaking falsely. His broad and even forehead is the retribution of broad and penetrating wisdom. His long and broad eyes like blue lotus blossoms are obtained as retribution through wisdom, compassion, and loving-kindness. His lips, crimson and clean like the bimba fruit, clarify the color red, which is the color of the South. For the South is the Li hexagram, and Li represents the sun, emptiness, the mind, and the Dharma gate. Taking wisdom as the sun and the mouth as the gate of expounding the Dharma, through the sun of wisdom, the mouth can express the correct Dharma—this is the retribution produced. The svastika marked on his chest is produced from cool and pure karma. Being filled out in seven places refers to the two hands, two feet, two shoulders, and the retracted male organ like that of a horse king being filled out as the seven places. His slender and long arms are the karmic retribution produced from receiving and guiding beings to accomplish good. His webbed fingers are the karmic retribution produced from sieving and rescuing sentient beings through teaching. Having vajra wheels on the palms of his hands and the soles of his feet clarifies the karmic fruit produced from turning the Dharma wheel to benefit sentient beings. Extensively praising his merit and fortune in this way is all fully explained as in the sūtra. All of these represent internal cultivation of wisdom and practice, and external adornment with manifold merit; the cause is not vainly cast away, clearly knowing the cause and recognizing the fruit. That immeasurable devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, Śakra, Brahmā, the world protectors, humans, and non-humans surrounded him in front and behind clarifies that the beings gathered by the monk pervade all according to their capacities, thereby drawing this assembly of attendants to follow him. This also symbolizes the assembly of phenomena. That the direction-governing spirit turned according to the directions and guided him ahead: 'direction' means method; methods follow the capacities of sentient beings, turning to guide and receive sentient beings. Just as directions have no fixed marks, phenomena have no fixed marks. That the foot-traveling spirit held lotus flowers to support his feet symbolizes practicing without practice. That the unstained and inexhaustible light spirit radiated light to dispel darkness means dispelling confusion through the light of the teachings. That the Jambū-banner forest spirit rained down various mixed flowers clarifies guiding sentient beings through vast and manifold good words and myriad practices, causing them to abide in the fragrant flowers of morality, concentration, and wisdom. That the immovable treasury earth spirit manifested various treasure troves: this is the practice of dhyāna-concentration, being able to manifest the treasure trove of wisdom. That the universal light space spirit adorned empty space clarifies contemplating all phenomena through correct wisdom to adorn the emptiness of phenomena, generating discriminating wisdom and cultivating discriminating practices without departing from the emptiness of phenomena. That the ocean of perfected virtue spirit rained down maṇi jewels clarifies perfecting the virtue of great compassion through Samantabhadra's great vows and universally raining down the rain of the Dharma to benefit sentient beings. That the Sumeru mountain spirit bowed his head in reverence, bent his body, and joined his palms clarifies the practice of humility, departing from pride, and reverence. That the unobstructed power wind spirit rained down wondrous fragrant flowers clarifies soft and gentle words, respectful words, self-less words, harmonious and pleasing words, non-coarse and harsh words, timely words, truthful words, beneficial words, words in accordance with the Dharma, and praiseful words; all wholesome words constitute the unobstructed power. When the wind spirit rains down wondrous fragrant flowers, those who hear it fully possess the fragrant flowers of morality, concentration, and wisdom. Therefore, the Book of Changes says: 'Xun represents speech; the wind blowing over the earth can be observed.' This clarifies the rites and elegant words of the gentleman. Emulating and learning from this to accomplish humaneness and virtue, it is therefore said that 'the wind blows over the earth.' The earth is the Kun hexagram. Kun represents the multitude of people; emulating the spoken instructions of the gentleman, there is something observable. In this sūtra, the wind spirit of correct wisdom utters the sounds of correct teaching from his mouth as the rising wind, and words conforming to the rites are the fragrant flowers. That the gentle spring night-governing spirit adorned her body and cast herself entirely onto the ground clarifies that through compassion and harmony, she constantly abides in the night of birth and death, causing all sentient beings who see her to rejoice and develop wholesome roots; hence she is named the gentle spring night-governing spirit. Adorning her body and casting herself on the ground clarifies adorning herself with the vows and practices of great loving-kindness and great compassion, casting herself onto the ground of birth and death to teach, transform, and bring peace and happiness to all sentient beings. That the constant awakening day-governing spirit held a maṇi banner illuminating all directions, dwelled in empty space, and emitted great light clarifies that the fundamental wisdom of the emptiness of phenomena illuminates all sentient beings, crossing them over through discriminating wisdom so as to liberate them. From the moment the youth Sudhana approached the monk onward, in making his request, he always says that he has already aroused the mind of unsurpassed bodhi. This clarifies that having already aroused the bodhi-mind with the preliminary Mañjuśrī, he immediately realized that the essence of bodhi has no practice, no cultivation, no seeking, no attainment, and no realization; seeking the bodhisattva path with this, he does not depart from the bodhi-mind. Merely seeking the bodhisattva path brings the bodhi-mind to completion, for it is fundamentally free of completion and destruction. It cannot be sought in the past, sought in the future, or sought in the present; nor can it be aroused in the past, aroused in the future, or aroused in the present. Because there are no such thoughts, it is called having already aroused the mind of unsurpassed correct awakening. Because it transcends the minds of these three periods of time, it is called having already aroused the mind of unsurpassed correct awakening. The monk said in reply to Sudhana, 'My age is young, and my renunciation of household life was recent.' This clarifies that beginning from the initial arising of the wisdom of all buddhas in the ten abodes, this practice arises; hence it is called 'young in age and recent in renouncing household life.' These gates of the ten practices are listed in order before and after, yet the practice is simultaneous; the same is true of the ten dedications. These three dharmas are practiced simultaneously, because the sphere of wisdom does not depart from a single kṣaṇa, comprehensively encompassing the ten faiths, ten grounds, and the eleventh ground—the six stages simultaneously. Furthermore, at the initial arousal of the mind, one does not see the boundaries of birth, aging, before, or after; hence it is called 'young in age and recent in renouncing household life.' 'In this life of mine' clarifies in this life wherein beginning and end are not seen. 'Purifying and cultivating brahmacarya in the presence of thirty-eight Ganges-sands of buddhas': this clarifies that the thirty dharmas of the ten abodes, ten practices, and ten dedications balance wisdom and compassion equally; using these thirty causal and fruitional dharmas of the buddhas appropriate to each stage to interpenetrate each other, wisdom and compassion are inexhaustible, hence it says 'thirty'. Not departing from the gate of the practices of the eightfold noble path, it therefore says 'purifying and cultivating brahmacarya in the presence of thirty-eight Ganges-sands of buddhas.' The previously mentioned maiden Maitrāyaṇī said thirty-seven Ganges-sands, which symbolized the practices of the three ranks of worthies and the seven factors of awakening; here it says 'in the presence of thirty-eight Ganges-sands of buddhas' because of advancing superiorly to the eightfold noble path. The thirty-eight Ganges-sands of buddhas subsume the cause and fruit of buddhahood within the eightfold noble path across the stages of the three ranks of worthies. Generally, it clarifies that at the time of arousing the mind, when correct wisdom manifests before one to shatter ignorance, immeasurable evil karma is extinguished and immeasurable wisdom manifests before one; hence they are named the number of Ganges-sands of buddhas. From 'purifying and cultivating brahmacarya for one day and one night, or purifying and cultivating brahmacarya for seven days and seven nights, or in the presence of some buddhas for half a month, a month, a year, a hundred years, up to ineffable years and up to ineffable kalpas, fulfilling the six pāramitās': this clarifies fulfilling the six pāramitās in the supramundane path, while the remaining four—the pāramitās of skillful means, vows, powers, and wisdom—consist in entering birth and death to accomplish practices of great compassion. Since this is a monk, he speaks only of the six perfections and does not speak of the ten pāramitās. That he is also able to see the distinct differences in their attainment of the way, bequeathed teachings, and entering parinirvāṇa clarifies that while the sphere of wisdom accords with conventional distinctions, wisdom does not shift by even the slightest fraction of time. The days, months, years, and kalpas mentioned above clarify that time does not shift. Furthermore, it says: 'Good man! When I walk back and forth, in a single thought-moment all the ten directions manifest before me, up to ineffable buddha-lands being completely adorned and purified, up to the diverse practices of ineffable sentient beings all manifesting before me, up to accomplishing Samantabhadra's practices and fulfilling the power of vows, in a single thought-moment receiving the dharmas of ineffable-ineffable Tathāgatas.' This is extensively as expounded in the sūtra. This passage clarifies that the inclusion of the far and near cannot shift, which cannot be fully recounted. That it altogether does not depart from a single thought-moment means that walking back and forth symbolizes that the wisdom-essence of the dharmakāya is without reliance. Because wisdom has no reliance, wisdom has no exterior, interior, middle, or boundary. Because wisdom has no exterior or interior, the ten directions are not far, and the ten directions have no nearness. Because wisdom has no distance or proximity, its essence is like empty space, brightly illuminating the ten directions; it gives rise to practice according to vows, aiding beings in response to their capacities; without coming or going, it manifests the form body, like the sun appearing in manifold waters. Due to this sphere of wisdom, the nature of time, days, years, and kalpas is inherently without shifting; in a single thought-moment all are extinguished, so that past and present across many kalpas do not turn by a hair's breadth, and the realms of the far and near do not depart from a speck of dust. Wisdom is the servant of vows, and vows are the king of wisdom; compassionate practices, spiritual powers, and the ocean of Samantabhadra's practices all rely on vows to employ wisdom. For instance, although śrāvakas and pratyekabuddhas have spiritual powers, because they lack great vows to benefit sentient beings, when compared to the spiritual powers of Samantabhadra's practices and vows, they are like a hundred thousand sunlights compared to a single firefly. The remaining meaning is as clearly stated in the sūtra itself. As for the Dharma gate being named the bodhisattva's Lamp of Accordance liberation gate: it clarifies that the bodhisattva, through his own Tathāgata-wisdom of universal radiance, accords with the practices of all sentient beings to give rise to discriminating wisdom, teaching and transforming sentient beings to constantly bring them illumination without cessation; hence it is named the bodhisattva's Lamp of Accordance liberation gate. This is the practice of joy, wherein the cultivation of dāna-pāramitā is primary and the remaining nine serve as companions. From the perspective of the wisdom gate, within one practice all practices are practiced throughout; from the perspective of the stage gate, one exclusively cultivates the supramundane practices of the six pāramitās. This initial gate of the ten practices takes the wisdom-pāramitā gate from within the ten abodes to universally seal the realms of all buddhas and realms of sentient beings of the three periods of time, so that inexhaustible kalpas are entirely simultaneous and do not depart from the inside of a tip of hair. Below, all follow this example; from beginning to end it is always thus.