新華嚴經論 37.22

37.22

第二推德昇進門中，從「如諸菩薩」已下至「辭退而去」有八行半經，約立五門：一推德昇進、二示善知識所在方所、三舉其城名墮羅鉢底、四舉神名為大天、五禮敬辭去。隨文釋義者，城名墮羅鉢底，此云有門，為此第九迴向主大法師位，同十住中法王子住、十地中第九妙善慧地有大法門饒益眾生故，故城名有門。問曰：何故此位見大天神？為明第九無縛無著解脫迴向智淨為天，其智無依，不為不思而恒應萬有，故號天神。即是此界乾神是也，自會此智，道相應也。凡為天地日月五星、名山大川五嶽四瀆、河海社稷之神，皆是菩薩所為，非是凡世鬼神力所堪能故。以乾為天門，以淨無垢智現眾法故。巽為地戶，以巽為風，動生萬物，勝持萬物荷負大地故，以配長女主持陰位，如初會風神是也。今大天神城名有門，如天淨體現世一切所有法門，此依化主立名。有大法門故，城名有門。如天現像，善惡俱示；如天無思，賞罰應時。此天神即是無為無作淨智為體，一切眾生同共有之。從自心迷，惑智殊品，見各不同，淨穢皆別。若心淨者便為淨土，名第一義天、一切智天，非如五行生滅天也。此天神是應真名神，為明修行昇進漸智通靈性，號之為神故。

In the second division, on deferring to [another's] virtue and progressing onward, from "Like all bodhisattvas" down to "he took his leave and departed," there are eight and a half lines of the sūtra, establishing five gates: first, deferring to virtue and progressing onward; second, indicating the location of the good friend; third, citing the city's name as Dvāravatī; fourth, citing the spirit's name as Mahādeva; fifth, paying homage and departing. Explaining the meaning in accordance with the text: the city is named Dvāravatī, translated here as "Having Gates." Because this ninth dedication presides over the stage of the Great Dharma Master, identical to the Prince of the Dharma Abode among the ten abodes and the ninth ground, the Wondrous and Good Wisdom Ground, among the ten grounds, possessing great Dharma doors to benefit sentient beings, the city is therefore named "Having Gates." Question: Why does one see the great heavenly spirit at this stage? Because to clarify that the ninth Dedication of Unbound and Unattached Liberation has pure wisdom as heaven; its wisdom is without reliance, constantly responding to the myriad existences without deliberate action or thought, and is hence called a heavenly spirit. That is to say, it is the Qian spirit of this world; inherently according with this wisdom, the path is in correspondence. In general, the spirits of heaven, earth, sun, moon, the five planets, famous mountains, great rivers, the five peaks, the four waterways, rivers, seas, and altars of the land and grain are all manifestations of bodhisattvas, not something within the capacity of ordinary worldly ghosts and spirits. Taking Qian as the heavenly gate, it manifests all dharmas through pure, undefiled wisdom. Xun is the earthly door; because Xun is wind, moving and generating the myriad things, excelling in supporting the myriad things and bearing the great earth, it is matched with the eldest daughter who presides over the yin position, just like the wind spirit in the first assembly. Now, the great heavenly spirit's city is named "Having Gates" just as the pure essence of heaven manifests all existing Dharma doors in the world; this name is established according to the teaching host. Because it possesses great Dharma doors, the city is named "Having Gates." Just as heaven manifests images showing both good and evil, and just as heaven is free from deliberate thought while rewards and punishments correspond to the proper season, so this heavenly spirit takes pure wisdom that is unconditioned and non-active as its essence, which all sentient beings share in common. Because of delusion in their own minds, confusion and wisdom have distinct grades; what they perceive is each different, purity and defilement being distinct. If the mind is pure, it becomes a pure land, named the Heaven of the Supreme Truth and the Heaven of Omniscient Wisdom, unlike the heavens of generation and extinction of the five elements. This heavenly spirit is named a spirit in response to reality, to clarify that as practice progresses, gradual wisdom penetrates the spiritual nature; hence it is called a spirit.