新華嚴經論 36.9

36.9

第一正入當位法門中，從「爾時善財」已下至「我唯知此菩薩無量福德寶藏解脫門」，於此段中義分為十門：一念善知識教增長福德海、二漸次南行向師子城、三周遍推求寶髻長者、四見在市中禮敬正申所求、五長者執善財手將詣所居之宅、六令善財觀其報居之宅眾寶所成十層八門、七善財觀已問其所修之因、八長者為說往昔所修之因、九并陳迴向三處、十推德昇進。隨文釋義者，周遍推求寶髻長者者，明遍觀心境空有、三界定亂、昇進無依無得無證之定門。市中而見者、明寂亂等也。若望十住中解脫長者即入三昧、明身含佛剎之門、表創居之體。此十行中定、明行體恒定、表處生死市廛攝化眾生無虧定體、明動用俱寂，性自離故。遽即往詣頂禮者，速會其定體不遲滯也。已下正舉申請中，執善財手者，引接也。將詣所居示其舍宅令善財觀察者，令知所因也。舍宅清淨光明真金所成者，約位以禪波羅蜜為主，餘九為伴。明定體白淨無垢，報成光明。真金為舍宅之大體、白銀為牆者，以禪體成戒，為防護義。頗梨為殿者，以禪體顯智成忍。此寶似水精明淨，然有眾色不同。紺琉璃寶而為樓閣者，以禪體而作精進，觀照更增明淨清潔也。車𤦲妙寶而為其柱者，以禪為行，住持諸法故。已下自餘莊嚴，以次依十波羅蜜次第排之。十層樓閣，亦准此十波羅蜜，從下向上排之，自有次第。宅開八門者，一而各有兩門，四方都八也，明八正道行也。第十層中明第十智波羅蜜，圓會三世佛因果一念而滿，教化眾生及入涅槃總皆不移也。智約境界，法爾如斯故。已下九層中，初以檀度、二以戒、三忍配之，自有次第，並是以行報生表法。為善財說本因中，云我念過去過佛剎微塵數劫，有世界名圓滿莊嚴，佛號無邊光明法界普莊嚴王，彼佛入城時，我奏樂音并燒一丸香，以此供養迴向三處，得此界報所居舍宅如是者，明得定體，以十住位中已得定體故。言佛剎微塵為數量者，明定越迷塵，自智慧現，入此十行禪門故，故表越迷塵智現，以善說法為樂音，表因定起慧也。定香但燒一丸，五分法身周備。迴向三處者，但入此隨行寂用無礙定門，即能永離貧乏，常見諸佛及善知識，恒聞正法，是為三處，如經具言。我唯知此菩薩無量福德寶藏解脫門者，明隨行寂用無礙定門，能攝福智及以大慈大悲、四攝、四無量法皆在其內，是故號此長者名為寶髻，表此隨行定門總為髻攝法義。自餘如文自具。此一段是第五離癡亂行，以禪波羅蜜為主，餘九為伴。約智門中，諸位同治；約位之中，此位治世間出世間定亂。如此長者十層樓閣，總攝十住、十行、十迴向、十地、十一地及佛果皆悉通收，以法界無依無性禪為體故，皆以自體無依無住禪體中十波羅蜜以為莊嚴。論主以頌釋曰。

First, within properly entering the Dharma door of the present stage, from "At that time, Sudhana" down to "I only know this bodhisattva liberation door of the inexhaustible jewel treasury of merit," the meaning in this section is divided into ten doors: 1. mindfulness of the spiritual friend's teaching increasing the ocean of merit; 2. traveling gradually southward toward the city of Siṃhapura; 3. searching everywhere for the elder Ratnacūḍa; 4. seeing him in the marketplace, paying homage, and properly presenting his request; 5. the elder taking Sudhana by the hand and leading him to his dwelling; 6. having Sudhana view the residential mansion of his karmic retribution, made of various jewels with ten stories and eight gates; 7. Sudhana, having viewed it, asking about the causes he had cultivated; 8. the elder explaining to him the causes he cultivated in the past; 9. together with setting forth the three locations of dedication; 10. advancing by deferring virtue. Explaining the meaning in accordance with the text: Searching everywhere for the elder Ratnacūḍa clarifies universally contemplating whether mind and objects are empty or existent, concentration and distraction in the three realms, and the door of concentration that advances without reliance, attainment, or realization. Seeing him in the marketplace clarifies the equality of tranquility and distraction. If compared with the elder Vimukta in the ten abodes who immediately entered samādhi, clarifying the door of the body containing the Buddha-lands, that symbolized the initial abiding essence. In the concentration of these ten practices, it clarifies that the practice-essence is constantly concentrated, symbolizing that dwelling in the market stalls of saṃsāra to gather and transform sentient beings does not diminish the essence of concentration, clarifying that dynamic functioning is entirely tranquil because nature is inherently detached. Promptly going to pay homage means quickly tallying with that essence of concentration without delay. In properly presenting the request below: taking Sudhana by the hand means guiding and receiving him. Leading him to his dwelling to show him the mansion and having Sudhana observe it is to make him know the underlying causes. The pure, radiant mansion made of genuine gold means that in terms of the stage, dhyāna-pāramitā is taken as the principal, and the other nine are companions. This clarifies that the essence of concentration is pure and undefiled, and its fruition becomes radiance. Genuine gold as the main substance of the mansion and white silver as the walls: using the essence of dhyāna to accomplish precepts carries the meaning of defense and protection. Crystal as the halls: using the essence of dhyāna to reveal wisdom accomplishes patience. This jewel resembles quartz crystal, luminous and pure, yet possessing various different colors. Lapis lazuli as the pavilions: using the essence of dhyāna to practice vigor, contemplative illumination increases in radiance, clarity, and purity. Musāragalva as its pillars: taking dhyāna as practice supports and maintains all dharmas. The remaining adornments below are arranged in succession according to the ten pāramitās. The ten-story pavilion also follows these ten pāramitās, arranged in sequence from bottom to top. The mansion having eight gates: each side has two gates, totaling eight for the four directions, illustrating the practice of the eightfold noble path. Within the tenth story, it clarifies the tenth wisdom pāramitā, which perfectly brings together the causes and effects of the Buddhas of the three times, fulfilled in a single thought-moment, teaching and transforming sentient beings and entering nirvāṇa without ever shifting. Because when wisdom relates to its object, it is naturally like this. In the nine stories below, the first corresponds to the perfection of giving, the second to precepts, and the third to patience, possessing their own sequence; all represent Dharma through karmically produced manifestations. In explaining his original causes to Sudhana, he says: "I recall in the past, beyond eons as numerous as dust motes in Buddha-lands, there was a world named Perfectly Adorned, and a Buddha named King of Universal Adornment of the Boundless Light Dharmadhātu. When that Buddha entered the city, I played musical sounds and burned a single pellet of incense, offering this and dedicating it to three places, thereby attaining this realm's retribution where my residential mansion is like this." This clarifies attaining the essence of concentration, because in the stage of the ten abodes one had already attained the essence of concentration. Speaking of dust motes in Buddha-lands as the count clarifies that concentration transcends the dust of delusion, one's own wisdom manifests, and one enters this dhyāna door of the ten practices; thus it symbolizes wisdom manifesting beyond the dust of delusion. Taking skillful explanation of the Dharma as musical sounds symbolizes wisdom arising due to concentration. Burning only a single pellet of concentration incense fully provides the fivefold dharmakāya. Dedicating to three places: merely entering this door of concentration of unhindered tranquility and function following practices, one can forever leave poverty behind, constantly see all Buddhas and spiritual friends, and constantly hear the true Dharma; these are the three places, as fully stated in the sūtra. "I only know this bodhisattva liberation door of the inexhaustible jewel treasury of merit" clarifies that this door of concentration of unhindered tranquility and function following practices can gather merit and wisdom, as well as great kindness, great compassion, the four means of embracing, and the four immeasurables within it; therefore this elder is called Ratnacūḍa (Jewel Topknot), symbolizing that this door of concentration following practices serves as a topknot gathering the meaning of all dharmas. The rest is fully evident in the text. This section is the fifth practice, the practice of freedom from confusion and distraction, taking dhyāna-pāramitā as principal and the other nine as companions. In the door of wisdom, it cures [afflictions] in common with all stages; in the door of stages, this stage cures worldly and world-transcending concentration and distraction. Just as this elder's ten-story pavilion completely subsumes the ten abodes, ten practices, ten dedications of merit, ten grounds, eleventh ground, and the Buddha fruit, universally gathering them all, it takes the dhyāna of non-reliance and naturelessness of the dharmadhātu as its essence, and thus takes the ten pāramitās within the essence of dhyāna of inherent non-reliance and non-abiding as its adornment. The treatise author explains in verse: