新華嚴經論 37.20

37.20

答曰：為此觀世音菩薩會中見正趣菩薩，悲智二位在此位齊滿，表悲終即無明之智自成，明悲智無二體故，不辭去也。又明從師子頻申比丘尼修悲起智，從此第八迴向已去至第十地神即從智成悲，即天神是智、地神是悲，明智悲合體即普賢行自在。此明智悲應真體通神性，名之天地之神，非世鬼神也。觀世音菩薩云東方有一菩薩名曰正趣者，明正智無邪，故云正趣。從空而來者，明智體無依、性無形質、神無不遍，自體真空起如幻身應緣利物，一剎那際響應十方，性無往來。以虛空而現幻像，故云從空而來。東方者，表是智也。云南方表法為虛無，為离中虛，為明、為正、為日。离者麗也，以明麗於地者，以北方為坎、為黑，以子為陰極、癸為陰終，以背黑而從明、背邪而從正是初啟蒙之位，故往南方。今至第八真如相迴向，即明東方為智、為震、為雷、為音聲、為青龍、為春生、為福德、為吉慶。日生於寅出於卯，定是非於辰巳也，至午巳東，總屬陽位。午為陽極，未為陽終。自未至丑是陰位。以此第八智明真如相迴向，即取東方為智，明照萬邪故。入於生死震動萬有，令明生故。教化眾生達真如故，照愚夫道成君子之德故，破佞邪道成正智故，照一切惡生一切善故，長諸善根成白淨無垢吉祥福德故。故東方表智、西方表悲，以此二位明悲智齊故。正趣菩薩從東方以來白花山西一處而見，以明東表智、西表悲。此觀音、正趣會悲智二位一分始終。自此已去從智行悲也，即次後天地之神。是以明從悲行智即行狹不終，以智行悲即行廣無限自在故。如十地位滿智悲功成，十一地中還以悲為體、以智為用，即摩耶是悲、生佛是智。如是一一位中昇進皆有意趣。總別同異如東西南北，表自有趣求，啟迷發明，即往南方表之；若明智悲益俗，即東西表之。觀音在白花山西者，白者金像也，西方白，表金位也、主將位也。東方者木位，主青像、主相位也。相主生、將主殺，如來以約世間法則安立法門，令世間易解故。以此殺害之處置大慈悲之門，以為救苦。以東方春生之位置大智之門，以表智生眾善。令易達其事故。如《老子》云「上將軍居右，偏將軍居左。」明上者而具慈，恐妄殺也。而實大像混然，何有方形而可得也？但約法立名設其則也。然智悲之道，以一法而滿十方，以一行而遍一切萬行。雖然約世軌則設法，不無如世陳設者，是隨方應用也。是故此經觀世音菩薩云東方有菩薩名為正趣，表第八智位照世間大夜故。此同十住、十行、十地、十一地第八無功智之大用故。位同昇進，生熟逆順有異。此正趣菩薩從空中來，至娑婆世界輪圍山頂，以足指按地，其娑婆世界六種震動者，表智能破闇，眾生惑滅，境亡散也。智現妄亡，妄業所報得大地之境界亦亡散故地動，動者散也。如定現前，妄亡智應，報境盡亡。足指按地者，智之所行也，表以法空起智現，前眾執皆散。輪圍山是妄所執之報境，無依智現，所執境無。以禪觀方明，不可以想心斟酌。一切皆以眾寶莊嚴者，明妄亡境滅。隨智淨福相應，即諸功德便現身放光明，映蔽一切日月星電、天龍八部、釋梵護世四王所有光明皆如聚墨。其光普照一切地獄畜生者，如三界之光皆有漏業，隨生滅心功德所生，皆未離生滅我所有漏業果，皆有自他能所得業在。如真理智無漏無我無作具法性清淨任性大慈悲之智光，非世所及，無有隔障邊際分劑可及，十方洞徹六道遍周故。已下智悲之行，如經具明。

Answer: It is because, within the assembly of this Bodhisattva Avalokiteśvara, he beholds Bodhisattva Ananyagāmin. The two stages of compassion and wisdom are equally fulfilled at this stage, symbolizing that when compassion reaches its consummation, the wisdom free of ignorance naturally accomplishes itself. To clarify that compassion and wisdom have no dual essence, he therefore does not take his leave. It further clarifies that from the nun Siṃhavijṛmbhitā one cultivates compassion to give rise to wisdom; from this eighth dedication onward up to the tenth-ground spirits, one proceeds from wisdom to accomplish compassion. That is to say, the heavenly spirits represent wisdom and the earthly spirits represent compassion, clarifying that the unified essence of wisdom and compassion constitutes the unhindered practice of Samantabhadra. This clarifies that wisdom and compassion correspond to the true essence and penetrate the divine nature; hence they are called the spirits of heaven and earth, not the worldly ghosts and spirits. When Bodhisattva Avalokiteśvara says that in the east there is a bodhisattva named Ananyagāmin, this clarifies that correct wisdom is free from deviation, and is thus called "Ananyagāmin" (Correctly Proceeding). His "coming from the void" clarifies that the essence of wisdom is without reliance, its nature is devoid of physical form, and its spiritual efficacy is nowhere not pervasive; from the true voidness of its own essence, it gives rise to illusion-like bodies to respond to conditions and benefit beings, echoing throughout the ten directions in a single instant (kṣaṇa), its nature being without coming or going. Because it manifests illusory images out of empty space, it is said that he "comes from the void." The "east" symbolizes wisdom. The "south" symbolizes the Dharma as void and non-existent, as Li being hollow in the center, as brightness, as correctness, and as the sun. Li means adherence; that brightness adheres to the earth is because the north represents Kan and blackness, Zi represents the peak of yin, and Gui represents the culmination of yin. Turning one's back on blackness to follow brightness, and turning one's back on deviation to follow correctness, is the stage of initial illumination; hence one proceeds to the south. Now reaching the eighth Dedication of the Characteristic of Suchness, this clarifies that the east represents wisdom, Zhen, thunder, sound, the Azure Dragon, spring generation, blessings and virtues, and auspicious fortune. The sun is born in Yin and emerges in Mao, and determines right and wrong in Chen and Si; reaching Wu and eastward, all belong to the yang position. Wu is the peak of yang, and Wei is the culmination of yang. From Wei to Chou are the yin positions. Because this eighth Dedication of the Characteristic of Suchness of wisdom-clarity takes the east as wisdom, it brightly illumines all deviations. Entering into birth and death, it shakes all existences to make brightness arise. It teaches and transforms sentient beings so that they realize suchness; it illumines the way of the foolish so that they fulfill the virtues of the noble person; it destroys devious and perverse paths to achieve correct wisdom; it illumines all evils so that all goods may arise; and it nurtures all good roots to accomplish pure, undefiled, auspicious blessings and virtues. Therefore the east symbolizes wisdom and the west symbolizes compassion; these two stages clarify that compassion and wisdom are equal. Bodhisattva Ananyagāmin comes from the east and is seen in the same place to the west of Mount Potalaka, clarifying that the east symbolizes wisdom and the west symbolizes compassion. This meeting of Avalokiteśvara and Ananyagāmin shares the beginning and the end of the two stages of compassion and wisdom. From this point onward, one carries out compassion based on wisdom, which is represented next by the spirits of heaven and earth. Hence it is clarified that practicing wisdom out of compassion makes practice narrow and incomplete, whereas practicing compassion out of wisdom makes practice broad, boundless, and unhindered. Just as when the stages of the ten grounds are fulfilled and the merits of wisdom and compassion are accomplished, in the eleventh ground one still takes compassion as the essence and wisdom as the function—namely, Māyā represents compassion and the birth of the Buddha represents wisdom. In this way, in each and every stage, the advancement contains profound intent. General and particular, identity and difference, are like east, west, south, and north: symbolizing that one has one's own purposeful quest, clearing delusion and generating illumination, is represented by proceeding to the south; if clarifying that wisdom and compassion benefit the worldly, this is represented by east and west. Avalokiteśvara is located to the west of Mount Potalaka because white is the image of metal; the west is white, symbolizing the position of metal and the position of the commander general. The east is the position of wood, presiding over the azure image and the position of the prime minister. The minister presides over life, while the general presides over killing; the Tathāgata establishes Dharma doors by drawing analogies to worldly principles and models so that the world can easily understand. Taking this place of killing and harm, he establishes the gate of great compassion to deliver from suffering. Taking the eastern position of spring generation, he establishes the gate of great wisdom to symbolize that wisdom gives birth to all goods, enabling beings easily to understand these matters. As Laozi says: "The commanding general stands on the right, and the deputy general stands on the left," which clarifies that the one above possesses compassion, fearing wanton killing. Yet in reality the Great Image is undivided and whole; how could there be cardinal directions to be grasped? It is merely that names are established and models are devised according to the Dharma. However, the path of wisdom and compassion fulfills the ten directions through a single dharma, and pervades all ten thousand practices through a single practice. Although dharmas are established by drawing upon worldly conventions, there is no lack of arrangements resembling worldly ones; these are adaptable applications according to the direction. Therefore in this sūtra, Bodhisattva Avalokiteśvara says that in the east there is a bodhisattva named Ananyagāmin, symbolizing that the eighth stage of wisdom illumines the great night of the world. This is identical to the great function of effortless wisdom in the eighth of the ten abodes, ten practices, ten grounds, and eleventh ground. Although the stages are the same in advancement, there are differences in whether they are raw or mature, conforming or contrary. This Bodhisattva Ananyagāmin comes from the void to the summit of the Cakravāḍa mountains of the Sahā world and touches the earth with his toes, whereupon the Sahā world shakes in six ways; this symbolizes that wisdom can destroy darkness, causing sentient beings' delusions to cease and objective realms to vanish and disperse. When wisdom appears and delusion ceases, the realm of the great earth obtained as retribution for delusional karma also vanishes and disperses; hence the earth quakes, where "quaking" means dispersing. Just as when samādhi appears before one, delusion ceases and wisdom responds, and the retribution realms completely disappear. His toes touching the earth signifies the movement of wisdom, symbolizing that giving rise to wisdom from the emptiness of phenomena causes all attachments to disperse before one. The Cakravāḍa mountains are the retribution realm grasped by delusion; when reliance-free wisdom appears, the grasped realm ceases to exist. This can only be clarified through dhyāna contemplation; it cannot be weighed by conceptual thought. That "all were adorned with manifold jewels" clarifies that delusion ceases and realms are extinguished. In accordance with the purity and blessings of wisdom, all meritorious virtues immediately appear on his body, radiating light that outshines and renders like heaps of ink all the light of the sun, moon, stars, lightning, devas, dragons, the eight classes, Śakra, Brahmā, and the Four Heavenly Kings who protect the world. That his light universally illumines all hells and animals is because the lights of the three realms are all defiled karma, produced by the merits of the mind subject to arising and ceasing; none have departed from the defiled karmic fruits of arising, ceasing, and "mine," and all retain the karma of self, other, grasper, and grasped. In contrast, the wisdom light of the wisdom of true principle—which is undefiled, selfless, unconditioned, endowed with the purity of the Dharma-nature, and spontaneous in great compassion—cannot be reached by the worldly, has no barriers, boundaries, or measures by which it can be reached, thoroughly penetrates the ten directions, and universally pervades the six destinies. His subsequent practices of wisdom and compassion are fully explained in the sūtra.