新華嚴經論 36.7

36.7

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此隨意出生福德藏解脫門」，於此段中義分為十門：一念善知識所授之教思惟昇進；二漸次南行至大興城推求明智居士；三於善知識心生渴仰；四念當承事諸善知識心無懈倦；五見其居士在城內市四衢道七寶臺上處無數寶莊嚴座；六善財申請所求；七長者稱歎能發大菩提心求菩薩道；八長者示其善財能發大菩提心之眾；九長者告善財所行之法門名隨意出生福德藏解脫門，凡有所須悉皆滿足；十待眾來集示其施法，仰觀虛空，如其所須從空而下皆悉充滿，然後說法。從「我唯知此隨意出生福德藏解脫門」已下，是推德昇進。前位優婆夷以其小器，以明忍門離慢怠高心，施其飲食充滿。此位之中，表精進之心無屈撓行，常行空觀以除煩惱，得無上智心，一切依正法報人天善根總在其中。居士云生如來家長白淨法者，明此位是第四生貴住行，亦是十地中第四地三界業盡生如來家。唯有世間智慧滿足，五住中及第五地中修學六住及六地真俗二智俱終，得寂滅定、三空現前，任運神通十方教化。然後七住及七地已去入俗起同凡行，行大慈悲門。八地分得無功。十地佛十力方滿。十一地任運利生。是故於此仰視虛空，是所修行精進之行，一切業苦皆悉除斷，一切佛法及人天福德咸在其中。但修法空達緣起寂一門，一切煩惱自然不現，一切明智自然現前。且約舉大要，廣義如經自明。此第四無屈撓行，以精進為主，餘九為伴。約智門中，五位十行同行；約位門中，觀法空門，了緣生解脫為勝，治三界餘習，法身智現生如來家。十住初心創開佛慧生如來家，第四住治三界惑淨佛智慧現前生如來家，第八住中無功智現前生如來無功智慧家，第十住中智悲普濟受佛職位亦是生如來家，十地位中一依此樣而成地位。十住是十地勝進之樣，不同權教佛果在十地之後，三乘四十心地前為加行，十地為見道。此《華嚴經》十住為見道，十行、十迴向、十一地為加行，修行令慣熟故。佛果於初先現，以普賢悲願令智悲大用慣熟自在故。以自如來根本普光明智先現故，始終本末總無延促時日分齊故。以法身根本智如實而言，不同三乘權教情所解故，皆須約本而觀之，畢竟佛果慣習已成，普賢行已滿。一往但以教化一切眾生為常恒，從初至末無始無終、無成無壞，但以普遍十方一切六道以智對現利生為永業也。從初發心起信修行時，發如是信樂、發如是志願、起如是志求，見如是道。從初發心住，以定觀力契會法身，顯根本普光明智，照知一切自他生死海性自解脫。但為教化眾生令其迷解離妄想苦故，亦不見自身成佛不成佛故。若也起心圖成佛念，當知此人去佛道遠。若也但以法身無性之力，自他性離無成壞心，起方便力、興大願力、起大悲門，無作而發無限志願，教化一切法界中無性眾生使令迷解，還令省悟得自心無性之理，妄想繫著自無，不言成佛、不言不成佛，不可作如是圖念之情。如此《華嚴經》安立五位教門，但為引接未得謂得、未至謂至、未滿云滿，滯染淨障於菩提道，及菩薩行有止足心、有休息想，安立五十重因果、一百一十重法門，使不滯住止息休廢之心，滿普賢願行至無盡極故。

First, within properly entering the Dharma door of the present stage, from "At that time, the youth Sudhana" down to "I only know this liberation door of the treasury of merit produced at will," the meaning in this section is divided into ten doors: 1. mindfulness of the teachings imparted by the spiritual friend, reflecting and advancing; 2. traveling gradually southward to the city of Dāxing and seeking out the householder Mingzhi; 3. generating thirsty longing in his mind toward the spiritual friend; 4. resolving that he must attend upon the spiritual friends with a mind free of weariness and fatigue; 5. seeing the householder atop a seven-jeweled terrace at the crossroads within the city marketplace, seated upon an adornment seat of countless jewels; 6. Sudhana requesting what he seeks; 7. the elder praising him for being able to generate the great bodhicitta and seek the bodhisattva path; 8. the elder revealing to Sudhana the assembly able to generate the great bodhicitta; 9. the elder telling Sudhana the Dharma door he practices, called the liberation door of the treasury of merit produced at will, where whatever is required is entirely fulfilled; 10. waiting for the assembly to gather to demonstrate his method of giving: looking up into space, whatever they require falls down from the sky and completely satisfies them all, after which he expounds the Dharma. From "I only know this liberation door of the treasury of merit produced at will" downward is the advancement by deferring virtue. The upāsikā in the preceding stage, by means of her small vessel, illustrated the door of patience leaving behind arrogance, laxity, and pride, giving food and drink that filled [all]. In this stage, it symbolizes the mind of vigor and the practice free from despondence, constantly practicing the contemplation of emptiness to eliminate afflictions and attain the supreme mind of wisdom, wherein all circumstantial and primary fruitions, Dharma and reward [bodies], and human and heavenly roots of goodness are entirely subsumed. When the householder says that he was born into the family of the Tathāgata and increases the pure Dharma, this clarifies that this stage is the practice of the fourth abode, the Abode of Noble Birth, and also corresponds to the fourth ground among the ten grounds, where the karma of the three realms is exhausted and one is born into the family of the Tathāgata. There is only the fulfillment of worldly wisdom; in the fifth abode and the fifth ground one studies the six abodes and six grounds, where both ultimate and conventional wisdom are brought to completion, attaining the samādhi of tranquil extinction and the manifestation of the three emptinesses, spontaneously exercising supernormal powers to teach and transform throughout the ten directions. After that, from the seventh abode and the seventh ground onward, one enters into the conventional world and undertakes practices identical to ordinary beings, practicing the gate of great compassion. On the eighth ground one partially attains non-effort. On the tenth ground the Buddha's ten powers are only then perfected. On the eleventh ground one spontaneously benefits sentient beings. Therefore, looking up into space here represents the practiced cultivation of vigor: all karmic suffering is entirely eradicated, and all Buddha-dharmas as well as human and heavenly merits are entirely contained within it. Merely by cultivating the single door of the emptiness of phenomena and understanding the tranquility of dependent origination, all afflictions naturally do not appear, and all luminous wisdom naturally manifests before one. This briefly outlines the main essentials; the full meaning is self-evident as in the sūtra. This fourth practice, the practice free from despondence, takes vigor as the principal and the other nine [pāramitās] as its companions. Within the door of wisdom, the five stages and ten practices are practiced in common; within the door of stages, contemplating the door of the emptiness of phenomena and thoroughly understanding liberation from conditionally arisen phenomena is superior, curing the remaining habitual propensities of the three realms, so that the wisdom of the dharmakāya manifests and one is born into the Tathāgata's family. In the initial mind of the ten abodes, one first opens Buddha-wisdom and is born into the Tathāgata's family; in the fourth abode, one cures the delusions of the three realms, and pure Buddha-wisdom manifests, being born into the Tathāgata's family; in the eighth abode, non-effort wisdom manifests and one is born into the family of the Tathāgata's non-effort wisdom; in the tenth abode, wisdom and compassion universally save [beings] and one receives the Buddha's office, which is also being born into the Tathāgata's family; the stages of the ten grounds are established in complete accordance with this model. The ten abodes are the model for the superior progression of the ten grounds; this is unlike the provisional teachings where the fruit of Buddhahood is placed after the ten grounds, with the forty minds of the three vehicles before the grounds being preliminary application, and the ten grounds being the path of seeing. In this Avataṃsaka Sūtra, the ten abodes are the path of seeing; the ten practices, ten dedications of merit, and eleventh ground are preliminary application, cultivating practices to make them habituated and mastered. The fruit of Buddhahood manifests first at the beginning, so that through Samantabhadra's compassionate vows the great functioning of wisdom and compassion may become habituated, mastered, and unhindered. This is because the fundamental, universal light wisdom of one's own Tathāgata manifests first, and because from beginning to end, root to branch, there is absolutely no division or measure of extended or shortened time, days, or months. Speaking in accord with reality regarding the fundamental wisdom of the dharmakāya, it is not what is understood by the conceptual graspings of the provisional teachings of the three vehicles; all must be viewed with reference to the root: ultimately the habituation of the fruit of Buddhahood has already been accomplished, and Samantabhadra's practices have already been fulfilled. Universally, one simply takes teaching and transforming all sentient beings as eternal and constant; from beginning to end there is no beginning and no end, no creation and no destruction; one merely takes manifesting wisdom universally in response throughout the six destinies of all the ten directions to benefit sentient beings as one's perpetual enterprise. From the time of first giving rise to the mind, generating faith, and cultivating practice, one generates such faith and joy, generates such aspirations, gives rise to such earnest pursuits, and sees such a path. From the Abode of First Aspiration, through the power of samādhi contemplation, one tallies with the dharmakāya and reveals the fundamental, universal light wisdom, illuminating and knowing that the nature of all ocean of saṃsāra of oneself and others is inherently liberated. It is solely to teach and transform sentient beings so that their delusions are resolved and they are freed from the suffering of false thoughts, not seeing whether one's own body attains Buddhahood or does not attain Buddhahood. If one gives rise to a thought scheming to attain Buddhahood, know that this person is far from the Buddha path. If, solely by the power of the naturelessness of the dharmakāya, oneself and others are free of intrinsic nature without any mind of creation or destruction, one gives rise to the power of skillful means, arouses the power of great vows, initiates the door of great compassion, unconditioned yet giving rise to boundless aspirations, to teach and transform all natureless sentient beings in the dharmadhātu so as to resolve their delusions, causing them in turn to awaken to the principle that their own minds are without intrinsic nature, so that false thoughts and attachments naturally disappear—speaking neither of attaining Buddhahood nor of not attaining Buddhahood—one must not produce such calculating and conceiving sentiments. In this way, the five stage teachings established in the Avataṃsaka Sūtra are solely to guide and receive those who claim to have attained what they have not attained, claim to have reached what they have not reached, claim to be fulfilled when they are not fulfilled, and who are stagnant in the defiled and pure obstacles to the bodhi path, as well as those who have a mind of contentment and thoughts of resting in the bodhisattva practices. Thus it establishes fifty tiers of cause and effect and one hundred and ten Dharma doors, so that they will not abide in a mind of stagnation, stopping, or cessation, fulfilling Samantabhadra's vows and practices to the inexhaustible limit.