新華嚴經論 36.19

36.19

第一正入當位法門。於此段中，從「爾時」已下至「我唯得此求一切法無厭足三昧光明，為一切眾生說微妙法皆令歡喜」，於此段中約分十七門：一念善知識教思惟昇進。二如是思惟善知識眾善深恩，悲泣流淚。三善財童子如是悲哀思念之時，有隨逐覺悟菩薩如來使天於虛空中便加勸譽，令往安住王都。四從彼智光明三昧起，漸次遊行至安住城。五周遍推求不動優婆夷。六眾人咸告之言：此是童女，在其家內父母守護。七善財聞已往詣不動優婆夷所，入其宅內見其依報所居。八蒙堂宇光照其身，得五百三昧門。九次觀正報身相殊勝。十明善財說頌歎德，正申所求。十一優婆夷正說自行之法。十二善財所請三昧境界云何。十三優婆夷自說自行本因發起時劫緣起。十四正說空中佛為說法。十五自說發心已來經閻浮提微塵數劫，於爾所劫中修世間出世間一切眾技藝法，未曾廢捨一文一句。十六優婆夷問善財得見菩薩求一切法無厭足莊嚴門不？善財答云欲見。十七優婆夷入此三昧，不可說佛剎微塵數世界六種震動，悉皆清淨瑠璃所成。「善財皆見」已下推德昇進。隨文釋義者，問曰：何故此位念善知識悲泣流淚，何意？答曰：為明從智修悲滿佛十力故。又問曰：此位善知識何故為女人？答曰：如下文云「過去有佛號曰脩臂」。脩者長也，明引接義。表此從無功之智，以願波羅蜜行慈，接引一切眾生故。王名電授者，是智也，為明智能破迷，見道速疾如電光也。唯有一女者，慈悲也。明第六行至第七行以悲修智，自第八行已去以智修慈故，故以王女表之。是童女者，第八住、第八行已前慈悲位猶有染習，此第九住、第九行從智起悲無有染習故，故以童女表之。在家父母守護者，以方便為父、智度為母，以守護慈心為女，無染障故。淨習障至十一地方無，如〈十定品〉中灌頂菩薩猶三求推覓不見普賢者，其樣式是也。「善男子！我得菩薩難摧伏智慧藏解脫門」者，明第九法師行中善摧邪論，已入如是十力智分故。如下文云「我於彼佛所聞如是法，求一切智、求佛十力、求佛辯才。」又以法師位中表素潔清高、慈悲和悅、謙下無慢，以女表之，非即女也。善財入其宅內見彼堂宇金色光明普皆照曜者，明此第九法師位悲室，教光所燭故。觸善財身即得五百三昧門者，一了相本淨，自體光明；二達心境無依，不居空有，性自寂靜；三如是三昧能於世間無所染著；四普眼捨得三昧者，明智眼無依名之為捨，善知萬有名之為得；五如來藏三昧門者，明一智之內含容萬德，舉此五數以明五百都含五位五百法門。善財入此三昧如七日胎者，同此位中以智入慈柔和懌適悅也。一切眾生見此女人皆無染著心，一切煩惱自然消滅者，明智相福資仁慈端正，無染愛業以受其身，所生其身無有婬相，天人恭敬、見者惑亡。善財以一行頌，歎此女人修戒、忍、精進三種行，得光明照世間身，如經具明。優婆夷入定，顯求一切法無厭足三昧門，令善財見，如文具明。不空輪三昧者，須學世間出世間皆具足故。十力智輪三昧者，會佛差別智輪滿故。佛種無盡藏三昧門者，智無不含，化無斷絕故。此三三昧是總，一萬三昧是別，明一多相容自在入因陀羅網教門。已下推德昇進。此是第九善法行中善知識，以力波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，治說法不自在障令得自在。

The first is the correct entry into the Dharma gate of the present stage. In this section, from "At that time..." down to "I know only this samādhi light of seeking all dharmas without satiety, expounding the wondrous Dharma for all sentient beings so as to bring them all joy," this section is divided into seventeen gates: first, recollecting the instructions of the kalyāṇamitra and contemplating advancement; second, thus contemplating the profound grace of the manifold virtues of the kalyāṇamitra, weeping and shedding tears; third, while the youth Sudhana is thus sorrowfully contemplating, there is a Tathāgata-messenger deva of the Bodhisattva of Attentive Awakening who, in the empty sky, encourages and praises him, bidding him go to the royal capital of Well-Abiding; fourth, arising from that wisdom-light samādhi, gradually traveling until he reaches the city of Well-Abiding; fifth, everywhere searching for the upāsikā Acalā; sixth, the multitude all telling him, "This is a young maiden, guarded inside her family home by her parents"; seventh, Sudhana, having heard this, going to the place of the upāsikā Acalā, entering her house, and seeing the abode of her circumstantial fruition; eighth, receiving the hall's light shining upon his body, attaining five hundred samādhi gates; ninth, next observing the extraordinary marks of her primary fruition body; tenth, Sudhana speaking verses in praise of her virtues and formally stating what he seeks; eleventh, the upāsikā formally speaking of the dharma of her own practice; twelfth, the state of the samādhi that Sudhana inquires about; thirteenth, the upāsikā herself recounting the conditions and kalpas of the initial arising of her own practice; fourteenth, formally recounting the Buddha in the sky preaching the Dharma for her; fifteenth, herself recounting that since giving rise to the aspiration, passing through kalpas as numerous as dust motes in Jambudvīpa, throughout those kalpas she cultivated all worldly and world-transcending arts, crafts, and dharmas, never abandoning a single word or sentence; sixteenth, the upāsikā asking Sudhana whether he wishes to see the bodhisattva's adornment gate of seeking all dharmas without satiety; Sudhana replying that he wishes to see it; seventeenth, the upāsikā entering this samādhi, whereupon ineffably many worlds [as numerous as] Buddha-field dust motes shake in six ways, all becoming pure lapis lazuli. From "Sudhana saw all..." downward, it refers to deferring to other virtues and advancing forward. In explaining the meaning according to the text: Question: Why in this stage does he weep and shed tears when recollecting the kalyāṇamitra? What is the meaning? Answer: It is to clarify that by cultivating compassion on the basis of wisdom, one fulfills the Buddha's ten powers. Again, question: Why is the kalyāṇamitra in this stage a woman? Answer: As the text below says: "In the past there was a Buddha named Dīrghabāhu ('Long-Armed')." "Dīrgha" means long, indicating the meaning of drawing in and guiding. This represents using the pāramitā of vows to practice compassion based on effortless wisdom, in order to draw in and guide all sentient beings. The king is named Vidyutpradāneśa ('Giving of Lightning'), which represents wisdom, indicating that wisdom can break delusion and see the Path swiftly, like a flash of lightning. That there is only one daughter represents loving-kindness and compassion. It shows that from the sixth practice to the seventh practice one cultivates wisdom through compassion, but from the eighth practice onward one cultivates loving-kindness through wisdom; hence this is represented by the king's daughter. That she is a young maiden indicates that before the eighth abode and eighth practice, in the stages of loving-kindness and compassion, there were still defiled habituations; but here, in the ninth abode and ninth practice, compassion arises from wisdom and has no defiled habituations; hence it is represented by a young maiden. Being guarded at home by her parents represents skillful means as the father and the perfection of wisdom as the mother, guarding the compassionate mind as the daughter, free from the hindrance of defilement. The hindrance of the habit of purity is only eliminated upon reaching the eleventh ground; just as in the "Chapter on the Ten Samādhis" where the consecrated bodhisattva still searches three times and cannot see Samantabhadra, this is the pattern. "Good man, I have attained the bodhisattva liberation gate of the inexhaustible treasury of wisdom that is difficult to subdue": this clarifies that in the ninth, the practice of a Dharma master, one skillfully refutes heterodox doctrines, having already entered such a portion of the wisdom of the ten powers. As the text below says: "At that Buddha's place I heard such Dharma, seeking all-knowledge, seeking the Buddha's ten powers, and seeking the Buddha's eloquence." Moreover, the stage of a Dharma master represents pure simplicity, lofty nobility, compassionate harmony and joy, and humble freedom from arrogance; hence it is represented by a woman, though she is not literally a woman. Sudhana entering her house and seeing the golden light of the hall shining universally everywhere shows that in this ninth stage of a Dharma master, the chamber of compassion is illuminated by the light of teaching. That touching Sudhana's body immediately yields five hundred samādhi gates means: first, understanding that marks are fundamentally pure and their self-nature is luminous; second, realizing that mind and objects are without reliance, abiding neither in emptiness nor existence, their nature being inherently tranquil; third, such a samādhi is capable of being untainted by the world; fourth, the universal-eye relinquishing-and-obtaining samādhi indicates that the wisdom-eye is without reliance, which is called "relinquishing," and skillfully comprehends the ten thousand existences, which is called "obtaining"; fifth, the tathāgatagarbha samādhi gate indicates that within a single wisdom all myriad virtues are contained. Citing these five numbers serves to clarify that the five hundred collectively contain the five hundred Dharma gates of the five stages. Sudhana entering this samādhi as if in the womb for seven days corresponds to entering loving-kindness through wisdom in this stage, being gentle, tranquil, harmonious, and pleased. That all sentient beings seeing this woman have no defiled attachment in their hearts, and all afflictions are naturally extinguished, clarifies that the marks of wisdom and wealth of merit are benevolent, compassionate, and upright; because she received her body without defiled karmic craving, the body she took has no lustful marks; devas and humans revere her, and those who see her have their delusions dissolved. Sudhana, with a single stanza of verse, praises this woman for cultivating the three practices of morality, patience, and vigor, thereby attaining a body whose light illuminates the world, as fully explained in the sūtra. The upāsikā enters absorption to reveal the samādhi gate of seeking all dharmas without satiety and allows Sudhana to see it, as fully explained in the text. The inexhaustible wheel samādhi: because one must learn both the worldly and the world-transcending, perfecting both completely. The samādhi of the wisdom wheel of the ten powers: because one meets with the fulfillment of the Buddha's discriminating wisdom wheel. The samādhi gate of the inexhaustible treasury of the Buddha-nature: because wisdom excludes nothing, and transformation never ceases. These three samādhis are general, and the ten thousand samādhis are specific, demonstrating the doctrinal gate of Indra's net wherein the one and the many mutually contain each other with unimpeded mastery. From here down, he defers to other virtues and advances forward. This is the kalyāṇamitra in the ninth, the practice of wholesome dharmas, who takes the pāramitā of power as primary and the other nine as companions. In terms of the wisdom gate, it generally remedies [obstacles across] all stages; in terms of the stage gate, it remedies the hindrance of lack of ease in preaching the Dharma, causing one to attain ease.