新華嚴經論 38.10

38.10

第一正入當位法門中，從「爾時善財童子」已下，長科為十四段。一「爾時善財童子」已下至「作是願已」有六行半經，明正念喜目夜神之教，思惟趣入，不違其善知識教分。二「往詣普救眾生妙德夜神所」已下至「放光入善財頂充滿其身」有五行經，明普救夜神放眉間光明名智燈普照，入善財身分。三「善財爾時」已下至「令得一切智清淨光明故」有三十九行經，明善財蒙光入身，即見智燈普照法門所照境界，及普救夜神所行之教化眾生境界海無邊分。四「時善財童子見此夜神如是神力」已下至「以偈讚曰」有五行經，明善財見其夜神神力，以偈讚德分。五善財正說二十行半偈，重明前所見法分。六「爾時善財童子說此頌已」已下至「修何等行而得清淨」有三行經，是善財請問修何等行而得清淨，及問得此解脫其已久如分。七「夜神云善男子」已下至「我承佛神力今為汝說」有九行半經，明夜神推法難知，非是天人及二乘所能測知，推以佛神力為汝說分。八「善男子乃往古世」已下至「示現如來出現不思議相」有九十七行經，明轉輪王城北菩提樹前寶花光明池中，蓮花十度放光饒益不同，及一切境界普興莊嚴雲分。九「善男子此普照三世一切如來」已下至頌有四十八行半經，明寶花燈王城北蓮花中初佛出現，普賢菩薩告知輪王與眷屬俱往見佛，及偈讚如來出現分。所說十行頌讚如來德，如經具明。十「爾時轉輪聖王」已下至「發阿耨多羅三藐三菩提心」有七十二行半經，明轉輪聖王及女興供，其女妙眼獲益發菩提心分。十一「善男子我念過去由普賢菩薩善知識」已下至「聽聞說法依教修行」有十六行半經，明都結已上修行因緣眷屬名號，及因普賢發起善根分。此初佛所得法，菩薩普現一切世間調伏眾生解脫門。十二「善男子過毘盧遮那大威德世界圓滿清淨劫已，次有世界名寶輪妙莊嚴劫名大光，有五百佛於中出現」，已下十佛所，此普救夜神於一一佛所受生，而為不同供養聽聞諸法，如文自具。十三「善男子此世界中有如是等佛剎微塵數劫，一切如來於中出現，我皆承事恭敬供養，所說法門皆不忘一文一句」已下至頌有十行半經，明總都結所經諸劫供養諸佛得法門分。此段明智滿行周，自佛會為一法界故，都舉佛剎微塵為量也，大約且以自佛果遍故。如下一段頌，總都結如上所供養佛數作十一段。十十為首，總有須彌山微塵數佛，曾所供養。此都言十一地自行佛果故，自行相應他佛自會一體也，不可作一面自他之求。十四「我唯知此菩薩普現一切世間調伏眾生解脫」已下，是推德昇進。隨文釋義者，云往古過佛剎微塵數劫有劫名圓滿清淨者，此是一切智之圓滿普照之體也。其世界名毘盧遮那威德者，此是種種差別智之純雜光明自在，此是精進行之遍周。有須彌山微塵數佛於中出現者，是精進位昇進，差別智廣量高，出世間之果也。前位舉三十六那由他，又一無量又五百更有一佛，為昇進見佛智之廣量。此須彌山微塵為佛量也，明勝進高昇。此世界東際輪圍山側有四天下名寶燈花幢者，明東際及以寶燈花幢者，總明修差別智也。有百萬億那由他諸國土者，此明一切智智主伴法門眷屬攝生報居境界也。此四天下閻浮提內有一國土名寶花燈者，此明差別智自在照曜義也。於中眾生具行十善，有轉輪王於中出現，名毘盧遮那妙寶蓮花髻，於蓮花中忽然化生者，表一切智種種差別智生皆無所生，而生無所染也。三十二相者，智所報生也。七寶具足者，表七菩提分也。王四天下者，四智遍周也。恒以正法教導群生者，正智現行無邪行也。王有千子者，萬行具足也。夫人寶女，並表法樂慈悲也。其有一女名普智焰妙德眼者，此是普救夜神會智悲之行，其此世界淨穢合成、愚智同居即是，此位會融染淨成智悲二行。於其城北菩提樹前有香池名寶花光明者，此表法身戒定體之香也。香池之內出大蓮花，名普現三世一切如來莊嚴境界雲者，是於法身中起十波羅蜜行也，能現一切諸佛境界如雲故。須彌山微塵數佛於中出現者，總明一切諸佛皆以一切智智大慈大悲十波羅蜜法身池中起精進行而出現故。已下香池中蓮花十度放光者，明節級利生。十千年前此大蓮花放淨光明名現諸神通成就眾生，若有眾生遇斯光者，心自開悟無不了知者，配檀波羅蜜為主，餘九為伴。十千年後佛當出現者，每以智波羅蜜為佛出現，互體為十及以百千萬，皆以智為十佛也。又九千年前放淨光明名一切眾生離垢燈者，配戒波羅蜜為主，餘九為伴。九千年後佛當出現者，至智波羅蜜是佛出現。八千年前放大光明名一切眾生業果音，若有眾生遇斯光者，悉得自知諸業果報者，配忍波羅蜜中十波羅蜜。八千年後佛當出現，已下七六五四三二一，總如是以配之。末後云供養佛剎微塵數佛者，智滿行遍，自心如佛，行總如佛，見總如佛，十方世界無不是佛故。已下頌中，一百一十箇佛號者，配此十地十一地因果佛位故。頌云「初佛名智焰」，即是初歡喜地，檀波羅蜜為主，餘九為伴。是初地中檀波羅蜜中，十波羅蜜互為主伴，皆隨波羅蜜佛名號審觀之，自見意況。從此次第復有十佛出。初名虛空處者，此配第二離垢地，戒波羅蜜，以戒性如虛空，以身為戒體故。餘九箇佛名，是此位中戒為主伴波羅蜜名故。從此後次第復有十佛出，第一光幢佛者，配第三發光地中忍波羅蜜，以修八禪淨治三惑障名之為光，惑亡成忍不動名幢。已下九箇佛號是主伴波羅蜜行中果也。如是已下一一地中十波羅蜜參融，皆十佛果名號，如上配之，自見其意。都舉佛剎微塵數佛者，智滿行遍，無不佛故。皆悉承事者，即聖凡同體，無一法不佛，空無間也。以普眼觀之，徹其心境，無不佛也。智隨敬行，一切皆佛故。如是見者，以事而論，亦實如是。表法而論之，一切總實。是故若一法一物不是佛見者，當知是人即是邪見，非正見也。即有能所是非諸見競生，不得入此普賢文殊智眼境界。如是見初心及智滿不移，地地中以總別六相義明之。經云「毘盧遮那藏妙寶蓮花髻轉輪王者，豈異人乎？今彌勒菩薩是」者，一切智智藏圓滿是佛果滿，菩薩行亦周。其王妃圓滿面者，以智滿法悅是。圓滿面又面者，表見聞香味諸法滿故，以表法悅如妻義也。今寂靜音海夜神配第五禪門，表禪悅樂也，非如世間妻取少分像也。王女妙德眼童女者，表以智行慈，無染淨二習也。又經云「善男子！過毘盧遮那大威德世界圓滿清淨劫已，次有世界名寶輪莊嚴，劫名大光，於中有五百佛出現，我皆承事」者，此十一地中都行五位中各十波羅蜜互為其體，一位有百共為五百。於中隨佛出現事佛之身，或為夜神、或為輪王、或為阿修羅王者，是佛果中隨位之行。最後為妓女者，表法悅樂，明十一地中五百行滿，約如是知。離行自法自佛果外，一向別緣身外他佛而求真者，本非修道見道人也。若自行位果及者，諸佛自相應也。以自佛果相應故，設強求而得見者，是暫化現也，非自行所及故。此明一位中具十地法，地地之內皆有十種十地體故，以十波羅蜜互參而成故，同別具足也。如是皆如帝網門一多相徹。此是第四焰慧地善知識，以精進波羅蜜為主，餘九為伴。治處世間修慈悲懈怠，不樂精進捨眾生障，使令專精進教化眾生故。此五位十地位同佛果，一一約修行智慈所及所行所到處施設佛名，不可如情，要期立志暫見佛化身也。一一須立自智自行及處而為名佛，一一以名下義次第配當，自見其意，不可於自法外別作安摸。「善男子！我唯知此菩薩普現一切世間調伏眾生解脫」者，明推德昇進。

In the first section, which is the direct entry into the Dharma gate of the present stage, from "At that time the youth Sudhana" onward, it is structurally divided into fourteen sections: First, from "At that time the youth Sudhana" onward down to "having made this vow," there are six and a half lines of the sūtra text, which clarify his correct mindfulness of the teachings of the night goddess Samantamukharatnavaipulyagandhaprabhā (Ximu), contemplating his entry into them, not deviating from the teaching of that kalyāṇamitra. Second, from "he went to the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā (Pujiu Zhongsheng Miaode)" onward down to "she emitted light that entered the crown of Sudhana's head and filled his body," there are five lines of the sūtra text, which clarify that the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā emitted a light from between her eyebrows named the "universal illumination of the lamp of wisdom," which entered Sudhana's body. Third, from "Sudhana at that time" onward down to "causing [them] to attain the pure light of omniscience," there are thirty-nine lines of the sūtra text, which clarify that after Sudhana received the light entering his body, he immediately saw the realm illuminated by the Dharma gate of the universal illumination of the lamp of wisdom, as well as the boundless ocean of realms of converting sentient beings traversed by the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā. Fourth, from "at that time, the youth Sudhana, seeing this night goddess's supernatural power like this" onward down to "praised her in verse, saying," there are five lines of the sūtra text, which clarify that Sudhana, seeing that night goddess's supernatural power, praised her virtues in verse. Fifth, Sudhana directly recites twenty and a half lines of verses, reiterating the Dharma seen previously. Sixth, from "at that time, the youth Sudhana, having spoken these verses" onward down to "practicing what conduct did you attain purity?" there are three lines of the sūtra text, which are Sudhana's inquiries as to what conduct she practiced to attain purity, and how long ago it was that she attained this liberation. Seventh, from "the night goddess said, 'Good son,'" onward down to "relying on the Buddha's supernatural power, I shall now explain it to you," there are nine and a half lines of the sūtra text, which clarify that the night goddess defers [saying] that the Dharma is difficult to know, not something that devas, humans, or the two vehicles can fathom, and defers by relying on the Buddha's supernatural power to explain it to him. Eighth, from "'Good son, in ancient times'" onward down to "manifesting the inconceivable marks of the Tathāgata's appearance," there are ninety-seven lines of the sūtra text, which clarify that in the jewel-flower light pond in front of the bodhi tree north of the wheel-turning king's city, the lotus ten times emitted light with distinct benefits, and universally raised clouds of adornment throughout all realms. Ninth, from "'Good son, this universal illumination of all Tathāgatas of the three times'" onward down to the verses, there are forty-eight and a half lines of the sūtra text, which clarify that in the lotus north of the city of Jewel-Flower Lamp King, the first Buddha appeared, and Samantabhadra Bodhisattva informed the wheel-turning king to go with his retinue to see the Buddha, and praised the Tathāgata's appearance in verse. The spoken ten lines of verses praising the Tathāgata's virtues are as the sūtra fully explains. Tenth, from "at that time the wheel-turning holy king" onward down to "aroused the aspiration for anuttarā samyaksaṃbodhi," there are seventy-two and a half lines of the sūtra text, which clarify that the wheel-turning holy king and his daughter presented offerings, and his daughter, Miaoyan, gained benefit and aroused the aspiration for bodhi. Eleventh, from "'Good son, I recall that in the past, owing to the kalyāṇamitra Samantabhadra Bodhisattva'" onward down to "hearing the Dharma explained and practicing according to the teaching," there are sixteen and a half lines of the sūtra text, which conclude all the above causes and conditions of practice and the names of the retinue, as well as the arousing of wholesome roots on account of Samantabhadra. The Dharma attained from this first Buddha is the bodhisattva's liberation gate of universally manifesting in all worlds to tame sentient beings. Twelfth, from "'Good son, after the eon of Complete Purity in the world of Vairocana's Great Majesty passed, next there was a world named Wondrous Adornment of the Jewel Wheel, whose eon was named Great Light, in which five hundred Buddhas appeared'" onward, regarding the ten Buddhas, this night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā was born in the presence of each Buddha, making different offerings and listening to various Dharmas, as the text itself contains. Thirteenth, from "'Good son, in this world there were such eons [as numerous as] the atoms of Buddha lands, in which all Tathāgatas appeared; I served, respected, and made offerings to them all, and of the Dharma gates they taught, I did not forget a single word or single phrase'" onward down to the verses, there are ten and a half lines of the sūtra text, which generally conclude the eons traversed, the offerings to the Buddhas, and the attainment of Dharma gates. This section clarifies that wisdom is fulfilled and practice is complete; because one's own Buddha-nature merges into one single dharmadhātu, it takes the atoms of Buddha lands as the measure, broadly and provisionally because one's own Buddha-fruit is all-pervasive. As the verses in the following section generally summarize the number of Buddhas offered to as above into eleven sections: with tens at the head, in total there were Buddhas as numerous as the atoms of Mount Sumeru that she had formerly offered to. This wholly speaks of the eleventh stage's own practice of the Buddha-fruit; because one's own practice corresponds [to it], other Buddhas naturally merge into a single entity, and one must not make a one-sided seeking of self and other. Fourteenth, from "I only know this bodhisattva's liberation of universally manifesting in all worlds to tame sentient beings" onward, is the deferral of virtue to advance higher. Explaining the meaning according to the text: When it states that in ancient times, passing eons as numerous as the atoms of Buddha lands, there was an eon named Complete Purity, this is the essence of omniscience's complete universal illumination. Its world being named Vairocana's Majesty is the sovereign pure and mixed radiance of various discriminating wisdoms; this is the pervasiveness of vigorous practice. Having Buddhas as numerous as the atoms of Mount Sumeru appear within it is the elevation of the stage of vigor: the discriminating wisdom is vast in measure and lofty in height, the fruit of transcendence of the world. The previous stage cited thirty-six nayutas, another immeasurable, another five hundred, and yet another one Buddha, to represent the vast measure of the wisdom of seeing Buddhas in advancing higher. Here, taking the atoms of Mount Sumeru as the measure of Buddhas clarifies the superior progress and lofty ascent. In the eastern region of this world, beside the iron surrounding mountains, there were four continents named Jewel-Lamp Flower Banner; this eastern region and the Jewel-Lamp Flower Banner generally clarify the cultivation of discriminating wisdom. That there were a hundred ten-thousand-kotis of nayutas of lands clarifies the realm of the host-and-companion Dharma gates of omniscience, the retinues, the embracing of sentient beings, and the dwelling of retribution. Within the Jambudvīpa of these four continents there was a land named Jewel-Flower Lamp; this clarifies the meaning of discriminating wisdom's sovereign illumination. The sentient beings within it fully practiced the ten wholesome deeds, and there was a wheel-turning king who appeared within it, named Vairocana's Wondrous Jewel-Lotus Topknot, who was suddenly born through transformation from within a lotus; this represents that all the various discriminating wisdoms born of omniscience are born without anything being born, and though born, are undefiled. The thirty-two marks are the retribution-birth produced by wisdom. Being endowed with the seven jewels represents the seven factors of bodhi. Ruling over the four continents represents the all-pervasiveness of the four wisdoms. Constantly guiding the multitudes of beings with the correct Dharma represents the manifestation of correct wisdom without deviant action. The king having one thousand sons represents the full endowment of the myriad practices. The queen and the jewel-woman both represent Dharma joy and compassion. That there was a daughter named Universal Wisdom-Flame Wondrous Virtue Eye (Puzhiyan Miaodeyan) is this night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā's practice of unifying wisdom and compassion; this world being an amalgamation of pure and defiled, where the foolish and the wise dwell together, is precisely this stage's harmonizing and blending defilement and purity to accomplish the two practices of wisdom and compassion. North of that city, in front of the bodhi tree, there was a fragrant pool named Jewel-Flower Light; this represents the fragrance of the essence of morality and concentration of the dharmakāya. Within the fragrant pool a great lotus emerged, named Cloud of Adorned Realms Universally Manifesting All Tathāgatas of the Three Times; this is the arising of the practice of the ten pāramitās from within the dharmakāya, because it can manifest the realms of all Buddhas like clouds. That Buddhas as numerous as the atoms of Mount Sumeru appeared within it generally clarifies that all Buddhas appear by giving rise to vigorous practice from within the dharmakāya pool of the ten pāramitās of omniscience and great kindness and great compassion. The lotus in the fragrant pool below emitting light ten times clarifies the sequential benefiting of sentient beings. Ten thousand years prior, this great lotus emitted pure light named Manifesting All Supernatural Powers to Mature Sentient Beings; if there were sentient beings who encountered this light, their minds naturally awakened and there was nothing they did not comprehend; this is correlated with the dāna-pāramitā as the host and the remaining nine as companions. Ten thousand years later the Buddha was to appear: each takes the wisdom pāramitā as the appearance of a Buddha; their mutual substance being ten, and even hundreds, thousands, and myriads, all take wisdom as the ten Buddhas. Again, nine thousand years prior, it emitted pure light named the Lamp Free from Defilement for All Sentient Beings; this is correlated with the śīla-pāramitā as the host and the remaining nine as companions. Nine thousand years later the Buddha was to appear: arriving at the wisdom pāramitā is the Buddha's appearance. Eight thousand years prior, it emitted great light named the Voice of Karmic Retribution of All Sentient Beings; if there were sentient beings who encountered this light, they all came to know their own various karmic retributions; this is correlated with the ten pāramitās within the kṣānti-pāramitā. Eight thousand years later the Buddha was to appear. Below, seven, six, five, four, three, two, and one are all correlated in this manner. When it says at the end that she made offerings to Buddhas as numerous as the atoms of Buddha lands, this is because wisdom is fulfilled and practice is all-pervasive: one's own mind is like a Buddha, one's practices are entirely like a Buddha's, one's views are entirely like a Buddha's, and throughout the worlds of the ten directions there is nothing that is not a Buddha. Below, in the verses, the one hundred and ten Buddha names are correlated with the causes and fruits of the Buddha stages of these ten grounds and the eleventh ground. The verse says, "The first Buddha was named Wisdom Flame," which is precisely the first Joyful Ground, with the dāna-pāramitā as the host and the remaining nine as companions. In the dāna-pāramitā within this first ground, the ten pāramitās are mutually host and companions; if one examines them carefully according to the names of the pāramitā Buddhas, one will naturally see the significance. Next from this, there were again ten Buddhas appearing. The first was named Abode of Empty Space; this is correlated with the second Ground of Freedom from Defilement, the śīla-pāramitā, because the nature of morality is like empty space, taking the body as the essence of morality. The remaining nine Buddha names are the names of the pāramitās with morality as host and companions in this stage. Next after this, there were again ten Buddhas appearing; the first, Light Banner Buddha, is correlated with the kṣānti-pāramitā in the third Ground of Luminosity, named 'Light' because cultivating the eight dhyānas purifies and eliminates the obstacles of the three confusions, and named 'Banner' because when confusions perish, kṣānti is accomplished and becomes immovable. The nine Buddha names below are the fruits within the practices of the host-and-companion pāramitās. Thus below, the mutual blending of the ten pāramitās in each ground all constitutes the names of the fruits of the ten Buddhas; correlating them as above, one will naturally see the meaning. To cite in summary Buddhas as numerous as the atoms of Buddha lands is because wisdom is fulfilled and practice is all-pervasive, so there is nothing that is not a Buddha. To attend upon them all means that the noble and the ordinary are of the same essence: there is not a single dharma that is not a Buddha, empty and uninterrupted. Viewing them with the universal eye, piercing through their mind and objects, there is nothing that is not a Buddha. Wisdom follows reverent practice, so all are Buddhas. Seeing like this, if discussed in terms of phenomena, it is indeed truly so; if discussed in terms of symbolic Dharma, everything is entirely real. Therefore, if one views a single dharma or a single object as not being a Buddha, one should know that this person holds deviant views, not correct views. Then views of subject and object, right and wrong, contend and arise, and one cannot enter this realm of the wisdom eye of Samantabhadra and Mañjuśrī. Seeing in this way, the initial mind and the fulfillment of wisdom do not shift; throughout each ground it is explained by means of the meaning of the general and specific six characteristics. The sūtra says: "As for the wheel-turning king Vairocana-garbha-vimalaprabhāsa-padmagarbha, could he be someone else? He is none other than Maitreya Bodhisattva today." The fulfillment of the storehouse of omniscience is the fulfillment of the Buddha-fruit, and the bodhisattva practices are also complete. As for his queen, Full Face, it is because wisdom is fulfilled and there is Dharma joy. Furthermore, 'face' represents that the dharmas of seeing, hearing, smelling, and tasting are fulfilled, so it represents Dharma joy under the meaning of a wife. The night goddess Samantasvararasarājitā (Jijing Yinhai) of the present day is correlated with the fifth dhyāna gate, representing dhyāna joy, not like a worldly wife where only a partial likeness is taken. The king's daughter, the maiden Miaodeyan, represents practicing compassion through wisdom, without the two habit-energies of defilement and purity. Furthermore, the sūtra says: "'Good son, after the eon of Complete Purity in the world of Vairocana's Great Majesty passed, next there was a world named Adornment of the Jewel Wheel, whose eon was named Great Light, in which five hundred Buddhas appeared, and I served them all.'" In this eleventh ground, all the ten pāramitās in each of the five stages are practiced with mutual identity of substance; one stage has one hundred, together making five hundred. Among them, the bodies serving the Buddha according to each Buddha's appearance—whether as a night goddess, a wheel-turning king, or an asura king—are practices corresponding to the stages within the Buddha-fruit. Finally becoming a courtesan represents Dharma joy and pleasure, clarifying that within the eleventh ground the five hundred practices are fulfilled; it should be understood in this way. Apart from practicing one's own Dharma and one's own Buddha-fruit, to exclusively condition oneself on an external Buddha outside one's body to seek truth: such a person fundamentally does not cultivate the Path or see the Path. If the fruits of one's own practice and stages reach it, all Buddhas will naturally correspond. Because they correspond with one's own Buddha-fruit, even if one forcibly seeks and manages to see them, it is merely a temporary manifestation, not something reached by one's own practice. This clarifies that a single stage is endowed with the dharmas of the ten grounds, and within each and every ground there are the essences of the ten kinds of ten grounds; because they are formed through the mutual interpenetration of the ten pāramitās, identity and difference are fully complete. In this way, they all interpenetrate like the gate of Indra's net, one and many penetrating each other. This is the kalyāṇamitra of the fourth Ground of Radiant Wisdom, with the vīrya-pāramitā as the host and the remaining nine as companions. She cures the obstacles of dwelling in the world and cultivating kindness and compassion with laxity, not delighting in vigor, and abandoning sentient beings, causing one to be exclusively vigorous in teaching and transforming sentient beings. These five stages and ten grounds are identical in stage to the Buddha-fruit; each is posited as a Buddha's name according to what the cultivated wisdom and compassion reach, practice, and arrive at; it cannot be according to sentiment, expecting and resolving to merely temporarily see a Buddha's transformation body. Each must establish one's own wisdom, one's own practice, and one's place as a Buddha's name; correlating each sequentially according to the meaning under the name, one will naturally see its significance; one must not establish another model outside one's own Dharma. 'Good son, I only know this bodhisattva's liberation of universally manifesting in all worlds to tame sentient beings' clarifies the deferral of virtue to advance higher.