新華嚴經論 37.23

37.23

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此雲網解脫門」，於此段中約立五門：一念善知識教思惟昇進；二漸次遊行至有門城；三推問諸人大天所在；四知其所在往詣頂禮申請所求；五時大天出，四長手取四大海水用洗其面，持金花以散善財而為說法。隨文釋義者，出四長手取四大海水自洗其面者，明發大菩提心者難得難見。取四大海水用洗面者，明貴發心者洗面方觀。持諸金花以散善財者，明貴重而觀、貴敬供養能發大菩提心者故。又表四長手取四大海水，以四無量心、四攝法攝眾生故。用洗面者，明以大悲水以從智用觀察眾生恒攝受也。如芬陀利華者，百葉白蓮華也，明端正香潔人皆樂見。菩薩亦爾，心端行正，能說法香熏澤人心，皆令解脫，人皆樂見。善男子我已成就雲網法門者，明大悲雲普覆一切，雨教如網漉眾生故。善財問言：此法門境界云何？如下所明。金、銀、琉璃、𭺌𭹳、車𤦲、瑪瑙、大焰寶、離垢藏寶、大光明寶、寶瓔珞、寶耳璫，及寶冠、寶釧、寶鎖、珠網、種種摩尼等，及華鬘、香，一切衣服、音樂等具皆如山聚，及無數百千億諸童女眾，而彼大天授與善財，令其捨施攝受眾生，如經廣說。及所教化饒益眾生之行，如經廣明。此是第九無縛無著解脫迴向行中善知識，以力波羅蜜為主，餘九為伴。約智門中同治；約位門中偏治處於三界菩薩人天眾中說法不自在障，令得自在，入於靈智神化，自在轉正法輪。

First, within the gate of directly entering the Dharma gate of the present stage, from "At that time the youth Sudhana" down to "I only know this gate of liberation of the cloud-net," approximately five gates are established in this section: first, recollecting the spiritual friend's instruction and contemplating promotion; second, travelling gradually to the city of Youmen (Dvarāvatī); third, inquiring among the people where Mahādeva resides; fourth, learning his location, going to him, bowing with the head to the ground, and requesting what is sought; fifth, then Mahādeva extends four long arms, takes the water of the four great oceans to wash his face, and holds golden flowers to scatter over Sudhana and preach the Dharma for him. In explaining the meaning according to the text: Extending four long arms and taking the water of the four great oceans to wash his face indicates that one who generates the great bodhicitta is difficult to find and difficult to see. Taking the water of the four great oceans to wash his face indicates that one esteems a generator of bodhicitta by washing the face before looking upon him. Holding golden flowers to scatter over Sudhana indicates that he beholds him with esteem and respect, and honors and makes offerings to one who can generate the great bodhicitta. Furthermore, it symbolizes that the four long arms take the water of the four great oceans to embrace sentient beings with the four immeasurable minds and the four means of embracing. Using it to wash the face indicates observing sentient beings from the function of wisdom with the water of great compassion, constantly gathering them in. "Like a puṇḍarīka flower" means a white lotus with a hundred petals, indicating uprightness, fragrance, and purity, which everyone delights in seeing. The bodhisattva is also like this: with an upright mind and correct conduct, able to preach the fragrance of the Dharma to perfume and nourish people's minds, causing them all to attain liberation, so that all people delight in seeing him. "Good man, I have accomplished the Dharma gate of the cloud-net" indicates that the cloud of great compassion covers everything universally, raining down teachings like a net to catch sentient beings. Sudhana asks, "What is the sphere of this Dharma gate?" As explained below: gold, silver, lapis lazuli, crystal, giant clam, agate, great blazing jewels, stainless-treasury jewels, great light jewels, jeweled necklaces, jeweled earrings, as well as jeweled crowns, jeweled bracelets, jeweled chains, pearl nets, various mani jewels, and the like, as well as flower garlands, incense, and all kinds of clothing, musical instruments, and the like, all piled up like mountains, as well as countless hundreds of thousands of koṭis of young maidens—these Mahādeva bestows upon Sudhana, causing him to give them away and embrace sentient beings, as extensively explained in the sūtra. The practices of teaching, transforming, and benefiting sentient beings are also as extensively clarified in the sūtra. This is the spiritual friend within the practice of the ninth dedication of liberation without bondage and without attachment, taking the power pāramitā as primary and the remaining nine as companions. In terms of the wisdom gate, it cures [obscurations] in common with all stages; in terms of the stage gate, it specifically cures the obstacle of lack of mastery when preaching the Dharma amid the assemblies of bodhisattvas, humans, and devas in the three realms, causing one to attain mastery, enter into numinous wisdom and divine transformation, and turn the true wheel of the Dharma with mastery.