新華嚴經論 37.25

37.25

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此不可壞智慧藏法門」中，於此約立五門：一漸次遊行趣摩竭提國菩提場內安住神所；二百萬地神同在其中，同共稱歎善財至德；三百萬地神放大光明照大千界，普皆震吼莊嚴大地；四示善財往業善根；五舉自行法門名菩薩不可壞智慧藏解脫門，授與善財。隨文釋義者，百萬地神表大慈悲行圓滿故。咸放光明照三千大千世界者，明智滿悲圓。又三千大千世界一時震吼者，皆明善財至此位智悲總圓滿，生死涅槃染淨業謝，福增報現致使如然。地神以足指按地，百千億阿僧祇寶藏自然涌出者，表善財自行所及故足指按地。又表善財始發行入此位故，既入此位報境便現，所現寶藏是也。初舉地神自行報果，後舉善財所及處。我得菩薩解脫名不可壞智慧藏者，明悲從智起即無可壞故。藏者，以法界行智無不含、悲無不滿，無生不濟、無苦不救，智悲遍周名之為藏，於行不著名為解脫。凡所差別，智中所行大慈大悲皆是菩薩行故，唯法身根本智是佛也。「善男子！我憶自從然燈佛已來，常隨菩薩恭敬守護，觀察菩薩所有心行」者，明從根本智起差別智，學慈悲行也。乃至如下文廣明。「善男子！乃往古世過須彌山微塵數劫，有劫名莊嚴，世界名月幢，佛號妙眼，於彼佛所得此法門。乃至不可說不可說佛剎，微塵數如來、應、正等覺悉皆承事」者，明大悲行深廣，自不求安。乃至示成正覺入涅槃，總是菩薩行收；妙眼如來及世界，總是智慈自己之法故。如毘盧遮那如來處道滿圓極之報身報土，如是菩薩行無始無終，是尋常家事，周滿十方如因陀羅網也。自從此已去，入十地位中所論發心近遠，皆是多表大悲深廣，不限其生及以劫量。無始無終，然亦不出剎那之際也，隨世多劫，約智無時。此是等法界無量迴向，以智波羅蜜為主，餘九為伴。約智門中，諸位通治；約位門中，治出世智悲，迴入生死中令自在故。已下推德昇進，入初地位中也。

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 Dharma gate of the indestructible treasury of wisdom," approximately five gates are established here: first, gradually travelling toward the presence of the spirit Sthāvarā in the bodhimaṇḍa of Magadha; second, a million earth spirits are together within it, together praising Sudhana's supreme virtue; third, a million earth spirits emit a great radiance that illuminates the great chiliocosm, everywhere quaking and roaring and adorning the great earth; fourth, revealing Sudhana's past karmic roots of goodness; fifth, adducing her own practiced Dharma gate named the bodhisattva liberation gate of the indestructible treasury of wisdom, bestowing it upon Sudhana. In explaining the meaning according to the text: The million earth spirits symbolize the perfection of the practice of great compassion. All emitting radiance that illuminates the trichiliocosm indicates that wisdom is full and compassion is complete. Furthermore, the trichiliocosm simultaneously quaking and roaring indicates that when Sudhana reaches this stage, wisdom and compassion are entirely fulfilled, the defiled and pure karmas of saṃsāra and nirvāṇa cease, and blessed reward increases and appears, causing it to be thus. When the earth spirit presses the earth with her toes, hundreds of thousands of koṭis of asaṃkhyeyas of jewel treasuries spontaneously well up, symbolizing that Sudhana's own practice has reached this point, and thus she presses the earth with her toes. It also symbolizes that Sudhana has newly set forth in practice and entered this stage; having entered this stage, the reward realm immediately appears, which is the jewel treasuries that appear. First, the earth spirit's own retribution fruit is adduced, and later, the place reached by Sudhana. "I have attained the bodhisattva liberation named the indestructible treasury of wisdom" indicates that when compassion arises from wisdom, it is indestructible. "Treasury": because with the practices and wisdom of the dharmadhātu, there is nothing it does not contain, and no compassion it does not fulfill; there is no living being it does not save, and no suffering it does not relieve; wisdom and compassion are all-pervading, so it is called a treasury; not being attached to practice is called liberation. Whatever distinctions there may be, the great kindness and great compassion practiced within discriminating wisdom are all bodhisattva practices; only the fundamental wisdom of the dharmakāya is the Buddha. "Good man, I recall that since Dīpaṃkara Buddha, I have constantly followed the Bodhisattva, respectfully guarding and protecting him, observing all the mental activities of the Bodhisattva": this indicates giving rise to discriminating wisdom from fundamental wisdom and learning the practices of compassion, up to what is extensively clarified in the text below. "Good man, in ancient times, past kalpas as numerous as the dust motes of Mount Sumeru, there was a kalpa named Alamkāra, a world named Candradhvaja, and a Buddha named Sunetra; under that Buddha I attained this Dharma gate. Up to Tathāgatas, Arhats, and Samyaksaṃbuddhas as numerous as the dust motes of ineffably ineffable Buddha lands, I served them all": this indicates that the practice of great compassion is profound and vast, not seeking one's own ease. Up to manifesting the attainment of right awakening and entering nirvāṇa, all are gathered within bodhisattva practices; the Tathāgata Sunetra and his world are entirely the dharmas of one's own wisdom and compassion. Just as the Tathāgata Vairocana abides in the reward body and reward land of the fully accomplished and ultimate limit of the Way, such bodhisattva practice is without beginning and without end, ordinary family business, pervading the ten directions like Indra's net. From this point forward, the proximity or distance of the generation of the mind discussed when entering the stages of the ten grounds mostly symbolizes the depth and breadth of great compassion, not limited to rebirths or quantities of kalpas. It is without beginning and without end, yet it also does not depart from the span of a single kṣaṇa; according with the worldly it spans many kalpas, while in terms of wisdom there is no time. This is the dedication of equality with the dharmadhātu and immeasurability, taking the wisdom pāramitā as primary and the remaining nine as companions. In terms of the wisdom gate, it cures [obscurations] in common across all stages; in terms of the stage gate, it cures world-transcending wisdom and compassion, causing them to re-enter saṃsāra with mastery. Below, virtues are attributed and advancement is made, entering into the stage of the first ground.