新華嚴經論 37.10

37.10

第二「如諸菩薩摩訶薩」已下，是推德昇進。於此昇進分中有十二行經，分為五門：一推德昇進、二示善知識方所及所居之國、三舉所居之城名寶莊嚴、四示善知識名號、五禮敬辭去。南方，如初釋。國名險難者，為此女人行禪波羅蜜門。歎德之中，一身端坐充滿法界，於自身中現一切剎，善惡境界總以法界禪體遍該，普含眾行、普攝眾生、普皆同事，徹滿十方一切諸境。或有世人見其染行者，見難信故，號國名險難也。城名寶莊嚴者，見聞難信，名為險難。信而悟入心境皆無，稱性惑除生死永盡，獲自神通，名寶莊嚴。明二乘及出纏菩薩離而不為，名為解脫。此十迴向中第五迴向出纏行中，第五清淨無染禪，入於世間同為俗事，遍行利生之中，乃至示行染法，未曾一念染污之心，故號女也。而實體中非男非女。以取妙智理性本真，大慈悲體如女，非如世情起男女等見。若存世情起男女見者，亦自不見此之法門。此約菩薩以妙智用起慈悲之行，宜同俗行，周備十方對現色身，應宜設化。於此位中表菩薩有如是德，處真不證、在纏不污，法門遍周法界，誰是誰非？此非世情思度故，亦非世情愚惑所行。自非智徹真原、行齊法界，宜應所為知根備俗者，方能體會斯道歟。婆須蜜女者，此云世友，或云天友，為遍與天人作師友故。或云以寶易財，或示現世間婬染之行。易以財事，此皆世行，難可了知三界六道、人天地獄無行不備也。此是不染而染，唯普賢智所及。

Second, from "As all the bodhisattva-mahāsattvas..." downward, is the praising of virtue and advancing forward. Within this section of advancing forward, there are twelve lines of sūtra text, divided into five gates: first, praising virtue and advancing forward; second, showing the kalyāṇamitra's location and the country she lives in; third, presenting the name of the city she lives in as Jewel Adornment; fourth, indicating the kalyāṇamitra's name; fifth, bowing in reverence and taking leave. "Southward" is as explained at the beginning. The country is named Perilous and Difficult (Xiangnan) because this woman practices the gate of the dhyāna-pāramitā. In praising her virtues, [it says that] sitting upright in a single body she fills the dharmadhātu; within her own body she manifests all realms; she completely and universally encompasses both good and evil objects with the dhyāna-essence of the dharmadhātu; she universally embraces all practices, universally gathers all sentient beings, and universally shares the same pursuits with them, thoroughly filling all objects throughout the ten directions. Because there are worldly people who, seeing her conduct of defilement, find it difficult to believe upon seeing it, the country is named Perilous and Difficult. The city is named Jewel Adornment because, while seeing and hearing it is difficult to believe and thus called perilous and difficult, if one believes and awakens into it, mind and objects are both void, passions are eliminated in accord with nature, saṃsāra is forever exhausted, and one attains one's own supernormal powers; hence it is called Jewel Adornment. This explains that the [practitioners of the] two vehicles and the bodhisattvas who have escaped the entanglement [of worldly defilement] separate themselves from it and do not engage in it, calling that liberation. Within these ten dedications of merit, this is the practice of escaping entanglement in the fifth dedication of merit: the fifth pure, undefiled dhyāna enters the world to engage together in secular affairs, and in the midst of universally practicing the benefit of sentient beings, even manifests practices of defilement while never having a single thought of defilement in mind; hence she is called a woman. Yet in true essence, there is neither male nor female. Taking the original reality of the principle and nature of wondrous wisdom, the essence of great compassion is like a woman; it is not that male and female views arise as in worldly sentiment. If one retains worldly sentiments and gives rise to views of male and female, one will also naturally fail to see this Dharma gate. This concerns the bodhisattva's giving rise to compassionate practice through the function of wondrous wisdom: it is fitting to assimilate to worldly conduct, being fully prepared to manifest physical bodies across the ten directions to establish teaching according to suitability. In this stage, it expresses that the bodhisattva possesses such virtues: abiding in the real without realizing [its cessation], residing in entanglement without defilement. Since the Dharma gate completely encompasses the dharmadhātu, what is right and what is wrong? This is not something that worldly sentiment can fathom, nor is it the conduct of worldly delusion and ignorance. Unless one's wisdom thoroughly penetrates the true source and one's practice equals the dharmadhātu, so that one responds appropriately to what must be done, knowing the faculties [of beings] and being fully versed in worldly [ways], how could one comprehend this path? As for the woman Vasumitrā: here it is translated as 'Friend of the World', or 'Friend of the Devas', because she universally serves as a teacher and friend to devas and humans. Or it is translated as 'Exchanging Possessions for Jewels', or manifesting worldly conduct of lustful defilement. Exchanging through material goods—these are all worldly actions; they are difficult to fathom, for throughout the three realms and six destinies, among humans, devas, and hells, there is no conduct she does not possess. This is being defiled while undefiled, which only the wisdom of Samantabhadra can attain.