新華嚴經論 36.5

36.5

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此無盡福德藏解脫門」，於此一段約分為二十門：一念善知識教門廣大如海思惟昇進；二漸次南行；三至海住城尋覓善友；四眾人告語在此城中；五善財詣門合掌而立；六所觀依果其宅廣博種種莊嚴；七善財入已見優婆夷處於寶座，八觀其正報身相容儀可尊；九見其宅內敷施十億妙座；十見其小器在於座前一萬童女以為侍衛，更無諸餘衣服飲食；十一善財見已致敬申請；十二優婆夷告語善財所修之法門；十三舉其法門名菩薩無盡福德藏；十四以其小器十方六道眾生所須飲食種種美味悉皆具足；十五一生所繫菩薩食已，皆於菩提樹下成佛；十六舉百萬阿僧祇同行之眾三業皆同；十七善財見無量眾生從四門入；十八隨願所請、隨所須食皆悉充滿；十九舉其我唯知此菩薩福德藏門；二十推德昇進以成後行。十千童女者，萬行具足。四門而入者，四無量心。以一小器所施飲食遍周無限眾生皆充飽者，明器雖量小，約以法界施智入因陀羅門，小含無盡。又加法界智願力廣大之心，以一微塵許之食，令十方一切所生眾生食之充足，元來不減毫末。以一微塵許之食即法界量，無裏外中邊限所礙故。法門名菩薩福德藏者，明施願廣大也。此是第三無違逆行，以忍波羅蜜為主，餘九為伴。約智門中，十行五位通修；約位門中，以忍為體。以忍為小器，無行不具足故，以謙無不利。

In the first [section], the gate of directly entering the dharma gate of the appropriate stage, from "At that time the youth Sudhana..." downward to "I only know this liberation gate of the inexhaustible treasury of merit and virtue" is roughly divided into twenty gates: first, contemplating the kalyāṇamitra's teaching gate as vast as an ocean, reflecting and advancing upward; second, gradually traveling south; third, arriving at the city of Samudrapratiṣṭhāna and seeking the good friend; fourth, the people telling him that she is in this city; fifth, Sudhana going to the gate, joining his palms and standing; sixth, the observed circumstantial fruition, with her residence being vast and adorned in diverse ways; seventh, Sudhana, having entered, seeing the upāsikā seated on a jeweled throne; eighth, observing her primary fruition, with her physical marks and deportment worthy of veneration; ninth, seeing ten billion marvelous seats arranged inside her residence; tenth, seeing her small vessel placed before her seat, with ten thousand young maidens as attendants, and having no other clothing, food, or drink; eleventh, Sudhana, having seen her, paying homage and making his request; twelfth, the upāsikā telling Sudhana the dharma gate she cultivates; thirteenth, bringing forward the name of her dharma gate as the Bodhisattva's Inexhaustible Treasury of Merit and Virtue; fourteenth, that by means of her small vessel, whatever food, drink, and diverse flavors sentient beings of the ten directions and six destinies require are all fully provided; fifteenth, that bodhisattvas bound to one [more] birth, having eaten, all attain buddhahood beneath the bodhi tree; sixteenth, bringing forward the community of one million asaṃkhyeyas of fellow practitioners whose three karmas are all identical; seventeenth, Sudhana seeing immeasurable sentient beings enter through the four gates; eighteenth, that in accordance with whatever vows are requested and whatever food is required, all are completely satisfied; nineteenth, bringing forward her [statement], "I only know this gate of the Bodhisattva's Treasury of Merit and Virtue"; twentieth, praising virtues and advancing upward to accomplish the subsequent practice. The ten thousand young maidens signify that the myriad practices are complete. Entering through the four gates signifies the four immeasurable minds. Using a single small vessel to bestow food and drink universally filling and satisfying limitless sentient beings clarifies that although the vessel's capacity is small, when considered through the wisdom of giving of the dharmadhātu entering the Indra gate, the small contains the inexhaustible. Furthermore, added to the vast mind of the power of wisdom-vows of the dharmadhātu, with food the size of a single fine dust mote, she causes all sentient beings born in the ten directions who eat it to be fully satisfied, while from the outset it is not diminished by the slightest fraction. This is because food the size of a single fine dust mote is identical to the measure of the dharmadhātu, unobstructed by limitations of interior, exterior, middle, or edge. The dharma gate being named the Bodhisattva's Treasury of Merit and Virtue clarifies that the vows of giving are vast. This is the third practice, the practice of non-opposition, where the patience pāramitā is primary and the remaining nine are its companions. In terms of the wisdom gate, the ten practices are universally cultivated across the five stages; in terms of the gate of stages, it takes patience as its substance. Taking patience as the small vessel, because no practice is not fully present, through humility there is nothing that is not beneficial.