新華嚴經論 36.15

36.15

第一正入當位門中，從「爾時善財童子」已下至「我唯得此如幻解脫」，此一段經約分十四門：一正念善知識昇進；二往多羅幢城；三問眾人其王所在；四眾人答言今在正殿；五善財往詣遙見彼王處那羅延金剛之座；六見王報嚴身殿皆是眾寶；七見王苦其罰惡痛切難當；八善財心生疑惑；九空中天告，用善知識言，令除疑惑；十善財疑除往詣王所頂禮正申所求；十一其王執善財手將入宮中令觀報境；十二其王舉如幻解脫門，化現其身自作惡業受種種苦，令實眾生心生惶怖起諸善根發菩提心；十三其王自申所行，常於身口意乃至一蚊一蟻不生苦害之心，況復人耶；十四推德昇進。阿那羅王者，此云無厭足也。如十住第七住慈悲位，以休捨優婆夷表之。此十行第七慈悲行以無厭足王表之，以明治惡人之行，自化作惡、自苦治之，令實眾生厭世修德，成菩提道。第七迴向以觀世音主之，第七遠行地中以夜天名開敷樹花主之，如是皆是隨位成就慈悲之別名。自餘如經具明。此是第七善現行善知識，以方便波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，以治處生死中染淨二行不自在障，令得住生死中大智大悲得自在故。

In the first section, "Directly entering the stage's own door," from "At that time the youth Sudhana..." down to "I only have attained this illusion-like liberation," this section of the sūtra is divided summarily into fourteen headings: 1. Directly being mindful of the kalyāṇamitra and advancing; 2. Going to the city of Tāradhvaja; 3. Inquiring of the people where the king is; 4. The people answering that he is now in the main hall; 5. Sudhana proceeding there and seeing from afar the king situated on a Nārāyaṇa-vajra throne; 6. Seeing that the king's karmically adorned body and palace are entirely made of various jewels; 7. Seeing the king painfully punishing evildoers with excruciating and unbearable severity; 8. Sudhana giving rise to doubts in his mind; 9. Devas in the air announcing, using the words of the kalyāṇamitra, to remove his doubts; 10. Sudhana, his doubts removed, going to the king's place, prostrating, and directly stating what he seeks; 11. The king holding Sudhana's hand, leading him into the palace, and having him observe his fruitional realm; 12. The king presenting the illusion-like liberation door, manifesting his body to commit evil karmas himself and undergo various sufferings, causing actual sentient beings to feel fear and terror, raise all good roots, and generate the bodhimind; 13. The king stating his own conduct: constantly toward bodily, verbal, and mental actions, not even toward a single mosquito or ant does he generate a mind of torment or harm, how much less toward humans; 14. Praising virtue and advancing. King Anala: translated here as "Inappeasable." Just as the seventh abode of the ten abodes, the stage of loving-kindness and compassion, is represented by the upāsikā Acyutā, this seventh practice of the ten practices—the practice of loving-kindness and compassion—is represented by King Anala, to clarify the practice of punishing evil people: he himself transforms and commits evil, and subjects himself to painful punishment, causing actual sentient beings to become weary of the world, cultivate virtue, and accomplish the path of bodhi. The seventh dedication of merit is presided over by Avalokiteśvara; in the seventh ground, Far-Going, it is presided over by the night deity named Sarvanagararakṣāsaṃbhavatejaḥśrī (Flower Blooming on Trees). All these are distinct names of loving-kindness and compassion accomplished in accordance with their respective stages. The rest is fully clarified as in the sūtra. This is the kalyāṇamitra of the seventh practice, Skillful Manifestation (Upāya), taking the pāramitā of skillful means as primary and the remaining nine as companions. From the perspective of wisdom, all stages are universally cured; from the perspective of the stage, it cures the obstruction of lacking freedom in the two practices of defilement and purity while abiding in birth-and-death, causing one to abide in birth-and-death with great wisdom and great compassion attaining freedom.