新華嚴經論 37.9

37.9

第一正入當位法門中，從「爾時善財童子」已下至「我唯知此成就一切智解脫門」，於此段中約分五段：一漸次遊行至彼國城；二周遍推求此比丘尼；三眾人告語比丘尼之所在；四善財詣勝光王日光園中觀察，見比丘尼所有依報；五善財合掌申請所求，比丘尼授與善財自行之法。如第四善財詣勝光王日光園中觀察，見比丘尼所有依報中，及大眾莊嚴有十三種：一寶樹莊嚴、二七寶流泉陂池及華莊嚴、三寶樹下師子座莊嚴、四眾寶嚴地、五林雨華香莊嚴、六音樂樹及眾寶鈴樂音和鳴莊嚴、七天衣莊嚴、八百千寶樓閣莊嚴及寶蓋莊嚴、九如須彌峯光明莊嚴、十宮殿莊嚴、十一歎比丘尼所有功德出世善根供養諸佛之所生起、十二歎比丘尼志德三業現化業用周遍見者不空、十三明大眾圍遶。此已下三十種眾，皆明此比丘尼攝生行遍，隨根授法各各不同，直至十一地金剛智，次隣佛位已來眾，總皆攝化，明一位遍五位行故。一一位皆然，皆行遍法界。如是重重鍊磨以五十三法、一百一十城法，方稱總別同異成壞無盡自在之法，一一位中皆遍一切位也。為顯一法遍多法故，以一位遍一切行故。為顯多法入一法故，以五位五百法門入一法故。明總不異別、別不異總，如網相入也。如上勝光王之所捨施者，是事。表法者，明一切智忍慈三法總會故。比丘出家捨飾好是忍義，尼是慈悲義，勝光王是智，明以願力迴向入俗，行精進行和會忍智慈，總攝五位之行總為一法界體用故，以師子頻申是法界門中法悅樂故。從此精進行中會此三法忍智慈，至第七第八迴向位中見觀音、正趣菩薩，方始齊故。後之二位修佛十力作用也。前三長者非無此智忍慈，此約昇進勝劣言之。長者表智多悲劣，尼表悲心處世無染，童女表染而不污。波利質多羅樹者，此云香遍，此樹莖枝葉悉皆遍熏忉利諸天，此乃約行遍熏法界。迦隣衣，此云細綿衣。婆樓那天，此云水天。普眼捨得等十般若門，如經具明，是比丘尼所說之法，如是無數百萬般若門。日光園者，以忍智慈為園體。善財合掌住立申請不致禮敬，但與園中眾樹悉皆右遶者，表明眾樹是行報生，明以眾行園林以忍智慈三法具故，以表三行圓滿，但與行圍遶，是所敬法故，無別禮也。與眾樹圍遶，明會入忍智慈三行故，是此位精進義。善財申請比丘尼與法名成就一切智者，此約根本智中忍智慈悲，一切差別智從此三法而具足出生。此攝化之眾，直至十地之後金剛智神通。善財又請此法門境界如何，如經云「善男子！我入此智光明門，得出生一切法三昧王，以此三昧故得意生身」已下，是此法門所作業用境界，如經具明。大意約以根本智起忍智慈悲萬行大用自在差別法門，稱法界境界故。從此樣式修行相稱，即號觀世音，亦名正趣菩薩，無功之智及慈悲齊等故。是故第七迴向中，觀世音與正趣同會一處。「善男子！我見一切眾生，不分別眾生相，以智眼明見故，乃至聽聞語言音聲佛法僧皆無所著，以智眼所見、法眼所知故」已下，推德令善財昇進。

First, within properly entering the teaching gate of the stage at hand, from 'At that time the youth Sudhana...' below down to 'I know only this liberation gate of accomplishing all-knowledge', within this section there are roughly five divisions: first, gradually traveling to that country and city; second, seeking this nun everywhere; third, the multitude informing him of the nun's whereabouts; fourth, Sudhana proceeding to King Prabhootarāja's Sūryaprabha Garden to observe, seeing all the circumstantial fruitions belonging to the nun; fifth, Sudhana joining his palms and presenting his request, and the nun conferring upon Sudhana the teaching of her own practice. As in the fourth, Sudhana proceeding to King Prabhootarāja's Sūryaprabha Garden to observe, where among the circumstantial fruitions belonging to the nun and the adornments of the great assembly there are thirteen kinds: first, adornment of jeweled trees; second, adornment of seven-jeweled flowing springs, ponds, and flowers; third, adornment of the lion throne beneath the jeweled trees; fourth, adornment of the ground with various jewels; fifth, adornment of the grove raining flowers and incense; sixth, adornment of music trees and harmonious chiming of various jeweled bells; seventh, adornment of heavenly garments; eighth, adornment of hundreds of thousands of jeweled towers and jeweled canopies; ninth, light adornment like the peak of Mount Sumeru; tenth, adornment of palaces; eleventh, praising all the nun's merits and world-transcending roots of goodness produced from making offerings to all Buddhas; twelfth, praising the nun's aspiration, virtue, and three karmic activities manifesting responsive functions everywhere, so that those who see her do not do so in vain; thirteenth, clarifying the encirclement by the great assembly. Below this, the thirty kinds of assemblies all clarify that this nun's practice of gathering beings is all-pervading, conferring teachings differently in accordance with their capacities, up to the vajra-like wisdom of the eleventh ground; assemblies bordering upon the Buddha stage and below are all gathered and transformed by her, showing that a single stage pervades the practices of the five stages. Every single stage is like this, all pervading the dharmadhātu. Refining and tempering through successive layers with the fifty-three teachings and the teachings of the one hundred and ten cities in this way, one only then accords with the inexhaustible and unobstructed teachings of the general and specific, sameness and difference, integration and disintegration; within each stage, every other stage is pervaded. This is to reveal that one dharma pervades many dharmas, because a single stage pervades all practices. It is to reveal that many dharmas enter into one dharma, because the five hundred teaching gates of the five stages enter into one dharma. This clarifies that the general is not different from the specific, and the specific is not different from the general, interpenetrating like a net. As for what was relinquished and given above by King Prabhootarāja, that is an event. As for representing phenomena: this clarifies that all wisdom, forbearance, and kindness—these three dharmas—completely converge. A monk leaving home and abandoning ornamentation is the meaning of forbearance; a nun is the meaning of kindness and compassion; King Prabhootarāja is wisdom. This clarifies that by the power of vows one dedicates merit to enter the secular, cultivating the practice of vigor to harmonize forbearance, wisdom, and kindness, comprehensively gathering the practices of the five stages as the essence and function of the single dharmadhātu, because the lion's stretch is the joy of the Dharma within the gate of the dharmadhātu. From within this practice of vigor, converging these three dharmas of forbearance, wisdom, and kindness, only upon reaching Avalokiteśvara and Ananyagāmin Bodhisattva in the seventh and eighth dedication stages do they finally become equal. The subsequent two stages cultivate the functions of the Buddha's ten powers. It is not that the previous three elders lacked this wisdom, forbearance, and kindness; this is spoken in terms of advancement and relative superiority. The elders represent much wisdom and inferior compassion; the nun represents a mind of compassion abiding in the world untainted; the maiden represents being in defilement without being sullied. The pārijāta tree is translated here as 'pervading fragrance'; the trunk, branches, and leaves of this tree thoroughly perfume all the Trāyastriṃśa heavens; this refers to practice thoroughly perfuming the dharmadhātu. Kālindī garments are translated here as fine cotton garments. The deva Varuṇa is translated here as the Water Deva. The ten prajñā gates, such as Universal Eye and Renunciation-Attainment, as fully clarified in the sūtra, are the teachings expounded by the nun, such countless millions of prajñā gates. As for the Sūryaprabha Garden, it takes forbearance, wisdom, and kindness as the garden's essence. Sudhana joined his palms and stood to make his request without offering prostrations, merely circumambulating all the trees in the garden to the right; this demonstrates that the various trees are produced from the retribution of practice, clarifying that the park of diverse practices is fully endowed with the three dharmas of forbearance, wisdom, and kindness. To represent the perfection of the three practices, he merely circled with the practices; because this was the revered Dharma, there was no separate bowing. Circling together with the various trees clarifies converging into the three practices of forbearance, wisdom, and kindness; this is the meaning of vigor in this stage. When Sudhana requested the teaching from the nun, it was named 'accomplishing all-knowledge'; this refers to forbearance, wisdom, kindness, and compassion within fundamental wisdom, from which three dharmas all discriminating wisdom is fully generated. The assembly she gathers and transforms extends up to the spiritual penetrations of vajra-like wisdom after the tenth ground. Sudhana also asked what the realm of this teaching gate was like, as the sūtra states: 'Good man, when I enter this gate of wisdom radiance, I attain the king of samādhis that gives rise to all dharmas, and because of this samādhi I attain the mind-made body...' and so forth; this is the realm of karmic function operated by this teaching gate, as fully clarified in the sūtra. The general meaning is that, relying on fundamental wisdom, one gives rise to the unobstructed discriminating teaching gates of the vast functions of forbearance, wisdom, kindness, compassion, and the myriad practices, according with the realm of the dharmadhātu. Cultivating in conformity with this model, one is called Avalokiteśvara, and also called Ananyagāmin Bodhisattva, because unconditioned wisdom and kindness and compassion are equal. Therefore, in the seventh dedication, Avalokiteśvara and Ananyagāmin meet in the same place. 'Good man, I see all sentient beings without differentiating the marks of sentient beings, because I clearly see with the eye of wisdom; ... up to hearing words, sounds, the Buddha, the Dharma, and the Saṅgha without any attachment, because of what is seen by the eye of wisdom and known by the Dharma eye...' and so forth, extols virtues to cause Sudhana to advance.