新華嚴經論 38.12

38.12

第一正入當位法門中，從初長科為十段。一「爾時善財童子」已下至「了知信解自在安住」有兩行半經，是念前善友教而不忘失分。二「而往寂靜音海夜神所」已下至「云何修菩薩道」有五行經，明善財申自所求分。三「時彼夜神告善財言」已下至「廣大喜莊嚴解脫」有兩行半經，明夜神為善財說自行法門分。四「善財言大聖此解脫門為何事業」已下至「我為其說菩薩直心」有六十五行經，明夜神答善財修此法門所行事業及方便分。五「善男子我以此等無量法施」已下至「無量無邊生大歡喜」有十七行半經，明夜神答前善財所問行何境界分。六「善男子我觀毘盧遮那如來」已下至「能說一切無邊法故」有三十二行經，是答前所問作何觀察分。七「善男子我入此菩薩念念出生廣大喜莊嚴解脫光明海」已下至「汝應思惟隨順悟入」有三十四行經，答前善財所問行何境界分。八「爾時善財童子白寂諍音海夜神」已下至「增長積集堅固安住圓滿」有十六行經，答善財所問云何修行此法門分，以十波羅蜜為修行。九「善財童子言聖者已發阿耨多羅三藐三菩提心其已久如」已下至「念念出生廣大喜莊嚴解脫」有五十四行半經，答善財所問所發大菩提心其已久如分。十「得此解脫已能入十不可說」已下至頌有五十八行經，明寂靜音海神自說所行此行念念出生廣大喜莊嚴解脫已，所入法門、所供養三世諸佛及所發心世界猶今現在分。此表定體時不遷故，一切時總如是。已下有十行頌，明夜神自說本行勸善財修行，如文自明。「善男子我唯知此念念出生廣大喜莊嚴解脫」已下，推德昇進。隨文釋義者，云念念出生廣大喜莊嚴解脫者，明禪悅遍周利生廣大，稱本願行，以立其名。理行互嚴，名之莊嚴。夜神號寂靜音海，明理性無為，故名寂靜。言音響應等利含生，名為音海，明即音是定體用故。如善財夜神發心久如，夜神云此花藏世界海東過十世界海有世界海名一切淨光寶已下，至「然後命終生此花藏莊嚴世界海娑婆世界」有四十八行半經，明夜神所供養十佛出興，皆以身承事供養及所聞法，此是所行之事。答善財所問發心久近。若以表法門中，是　地中修十地行，次生娑婆世界先見三佛，然後見毘盧遮那如來。得此念念出生廣大喜莊嚴解脫者，是一地入十地十一地法門，得三世智印印三世佛，悉皆承事悉皆聞法，如經具明。以表禪體遍該三世，一念普印諸法無去來今，是所答善財發菩提心之久近。十佛之後供養佛剎微塵數佛者，表十地之後智印普周，於一塵中遍多佛剎住一塵中，以智無障礙故、無表裏故、等諸佛智同眾生心故，約法界禪定體用論也。言花藏世界東過十世界海者，表十地勝進故。東者，發明初首也。有世界海名一切淨光寶者，表第五地禪體該諸位故。中有世界種名一切如來願光明音者，即表此第五地中初歡喜地發十不可壞心為世界種故。此明法界大智悲為種，以初地依十方諸佛勝願發心，名如來願光明音。又以古德云：以三千大千世界數至恒沙名一世界性，性至恒沙為一世界種。中有世界名清淨光金莊嚴者，約禪體普收，直至金剛智。一切香金剛摩尼王為體者，以戒定慧解脫知見香金剛智性自無垢為體，此為五位十地勝進之體。王者，表智自在也。形如樓閣者，十地之智重重重重無盡。知見慈悲喜捨眾法莊嚴眾妙寶雲以為其際者，以悲願大雲而成十種地住。於一切寶瓔珞海者，以萬行瓔珞海安立十地次第。妙宮殿雲而覆其上者，無性廣大悲宮智殿而含覆眾生。淨穢雜居者，明法界大寂定門智悲齊進，佛國與眾生國不礙同體，該含性無裏外淨穢等見。此世界中乃往古世有劫名普光幢者，表本智光明。國名普滿妙藏者，表普光明智等一切眾生共有，名之為藏。道場名一切寶藏妙月光明者，表第五地自性清淨禪為道場，能顯現智慧寶藏，皆於其中出故。有佛名不退轉法界音者，得此如上道場法門方便治惑，即得不退轉法界轉法輪音故。於此成阿耨多羅三藐三菩提者，以如上法顯惑亡即菩提也，無別成壞也。我於爾時作菩提樹神名具足福德燈光明幢者，表無性理之菩提妙智為神，從智起無量慈悲萬行中報德功果名具足福德，以智慧恒能照根攝化名燈光明，智恒無體可傾動常能破一切眾生煩惱為幢。守護道場者，明此第五地定體不動，是護義，亦是道場故，以定能發慧惑亡，守護道場總在其中。從此已下總供養十佛及以入法，總表十地勝進門，一一次第配當，自見眉目。從此初佛配初地，次二地、次三地，於中所生之身，是隨地位中之行所供之佛，是行中之果。設約事中，亦不違此表法。若設欲見他佛者，智不及此法門，行不相應，無由相應得見佛故。如供養十佛及佛剎微塵數佛者，是十地果終之相智眼所觀，此明五地禪中十地總相。後生娑婆世界供養四佛者，即明五地已前初二三四地中之果。一時供養三世一切世界諸佛者，即明此五地中十一地智圓、普賢行滿，智印三世古今未來，悉皆一際無別時故。約實如是，無虛假故。亦明此地禪體理智之中性圓三世總皆一性，三世諸佛一時無前後故。直以定體法身智境，以實而論。若約妄情，不可見也。此是難勝地善知識，以禪波羅蜜為主，餘九為伴，治寂用不自在障令得自在。此地所以名難勝地者，以此地於禪定中善學世智，五明世技一切皆知，定用功及故。六地入寂滅大用般若門，如下主城神是。亦如前十住中第六住海幢比丘是，入寂滅定離出入息，化身如雲，設教如海。

In the first [part], directly entering the Dharma-gate of the current stage, the main text is broadly divided into ten sections. First, from "At that time the youth Sudhana..." down to "understanding, having faith, and abiding with sovereign ease," there are two and a half lines of the sūtra text, which is the section on recollecting the instruction of the preceding spiritual friend without forgetting it. Second, from "and proceeded to the night goddess Ocean of Serene Sound..." down to "how does one cultivate the bodhisattva path?" there are five lines of the sūtra text, which clarifies Sudhana's stating what he seeks. Third, from "Then that night goddess told Sudhana..." down to "the liberation of vast joy and adornment," there are two and a half lines of the sūtra text, which clarifies the night goddess explaining her own Dharma-gate for Sudhana. Fourth, from "Sudhana said: 'O Great Holy One, what are the deeds of this liberation-gate?...'" down to "I speak to them of the straightforward mind of a bodhisattva," there are sixty-five lines of the sūtra text, which clarifies the night goddess answering Sudhana about the deeds and expedient means cultivated through this Dharma-gate. Fifth, from "Good man, through these immeasurable gifts of Dharma of mine..." down to "immeasurably and boundlessly giving rise to great joy," there are seventeen and a half lines of the sūtra text, which clarifies the night goddess answering Sudhana's earlier question regarding what realm she acts in. Sixth, from "Good man, I contemplate the Tathāgata Vairocana..." down to "capable of expounding all boundless Dharmas," there are thirty-two lines of the sūtra text, which is the answer to the earlier question about what contemplation she makes. Seventh, from "Good man, when I enter this ocean of light of the bodhisattva's liberation of vast joy and adornment arising in thought after thought..." down to "you should contemplate, accord with, and awaken to enter it," there are thirty-four lines of the sūtra text, which answers Sudhana's earlier question regarding what realm she acts in. Eighth, from "At that time the youth Sudhana said to the night goddess Ocean of Serene Sound..." down to "increasing, accumulating, firmly abiding, and fulfilling," there are sixteen lines of the sūtra text, which answers Sudhana's question on how to cultivate this Dharma-gate, taking the ten pāramitās as the cultivation. Ninth, from "The youth Sudhana said: 'O Holy One, how long has it been since you gave rise to the aspiration for anuttarasamyaksaṃbodhi?...'" down to "the liberation of vast joy and adornment arising in thought after thought," there are fifty-four and a half lines of the sūtra text, which answers Sudhana's question regarding how long it has been since she generated the great bodhicitta. Tenth, from "Having attained this liberation, being able to enter ten ineffable..." down to the verses, there are fifty-eight lines of the sūtra text, which clarifies that after the night goddess Ocean of Serene Sound herself speaks of her practice of this liberation of vast joy and adornment arising in thought after thought, the Dharma-gates she entered, the Buddhas of the three times she made offerings to, and the world where she first gave rise to the mind are still present today. This signifies that the essence of concentration does not shift with time, so all times are altogether thus. Below this there are ten lines of verse, clarifying that the night goddess speaks of her original practice to encourage Sudhana to cultivate it, as is clear in the text itself. From "Good man, I only know this liberation of vast joy and adornment arising in thought after thought..." onward, she defers virtue and advances upward. In explaining the meaning according to the text: saying "liberation of vast joy and adornment arising in thought after thought" clarifies that the joy of dhyāna is all-pervading and vast in benefiting living beings, and its name is established in accord with her original vows and practice. Principle and practice mutually adorn one another, hence it is called "adornment." The night goddess is named Ocean of Serene Sound: this clarifies that the nature of principle is unconditioned, hence it is called "serene"; words and sound respond and equally benefit sentient beings, hence it is called "ocean of sound," clarifying that sound is itself the essence and function of concentration. As for how long it has been since the night goddess generated the aspiration [as asked by] Sudhana, the night goddess says: "Passing beyond ten ocean-like worlds to the east of this Lotus Treasury World-Ocean, there is an ocean-like world named All Pure Light Jewels..." down to "thereafter my life ended, and I was born in the Sahā world of this Lotus Treasury Adornment World-Ocean," which has forty-eight and a half lines of the sūtra text, clarifying the arising of the ten Buddhas to whom the night goddess made offerings, how she served and made offerings to them all in person, and the Dharma she heard; these are the actual events of her practice, answering Sudhana's question about how long it has been since she generated the mind. If we consider this in terms of signifying the Dharma-gate, it is cultivating the practices of the ten grounds within [one] ground; then, being born in the Sahā world, she first met three Buddhas and thereafter met the Tathāgata Vairocana. Attaining this liberation of vast joy and adornment arising in thought after thought means that one ground enters the Dharma-gates of the tenth and eleventh grounds, and attains the wisdom-seal of the three times to seal the Buddhas of the three times, serving them all and hearing the Dharma from them all, as is fully explained in the sūtra. This signifies that the essence of dhyāna completely encompasses the three times, and a single thought universally seals all dharmas without past, future, or present; this is the answer to Sudhana regarding how long it has been since she generated bodhicitta. Her making offerings to Buddhas as numerous as the dust motes of Buddha-lands after the ten Buddhas signifies that after the tenth ground the wisdom-seal is all-pervading: within a single dust mote she is universally present in many Buddha-lands and abides within a single dust mote; because wisdom is unobstructed, because it has no exterior or interior, and because it equals the wisdom of all Buddhas and is identical to the minds of sentient beings, this is discussed in terms of the essence and function of the dhyāna of the dharmadhātu. Saying "passing beyond ten ocean-like worlds to the east of the Lotus Treasury World" signifies advancing upward through the ten grounds. "East" indicates the initial dawning and origin. That there is an ocean-like world named All Pure Light Jewels signifies that the dhyāna essence of the fifth ground encompasses all stages. That within it there is a world-species named Light and Sound of the Vows of All Tathāgatas signifies that within this fifth ground, the initial Ground of Joy generates the ten indestructible minds as the world-species. This clarifies that the great wisdom and compassion of the dharmadhātu serve as the seed; because the initial ground generates the aspiration based on the supreme vows of the Buddhas of the ten directions, it is called Light and Sound of the Vows of the Tathāgatas. Moreover, according to the ancient masters: counting trisahasramahāsahasra world systems up to the sands of the Ganges is called one world-nature; when world-natures reach the sands of the Ganges, it is one world-species. That within it there is a world named Adornment of Pure Light and Gold is discussed in terms of the dhyāna essence universally gathering [all], straight up to adamantine wisdom. Having the king of all-fragrance adamantine mani as its essence means taking the adamantine wisdom-nature of the fragrance of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation—which is fundamentally free of defilement—as its essence; this is the essence of superior advancement across the five stages and ten grounds. "King" signifies the sovereignty of wisdom. Having the form of a multistoried pavilion signifies that the wisdom of the ten grounds is layered upon layer, layer upon layer without end. Taking clouds of diverse wondrous jewels adorned with the various dharmas of knowledge, vision, loving-kindness, compassion, sympathetic joy, and equanimity as its perimeter means that with the great clouds of compassionate vows, the ten kinds of grounds are formed. Abiding upon an ocean of all jewel necklaces means that with the ocean of necklaces of myriad practices, the sequence of the ten grounds is established. Clouds of wondrous palaces covering it from above means that the vast, natureless palaces of compassion and halls of wisdom cover and shelter sentient beings. Pure and defiled dwelling mixed together clarifies that in the great serene-concentration gate of the dharmadhātu, wisdom and compassion advance together; Buddha-lands and the lands of sentient beings do not obstruct their shared essence, encompassing a nature that has neither inside nor outside, nor views of purity and defilement as unequal. That in this world, in an ancient kalpa, there was an eon named Universal Light Banner signifies the radiance of fundamental wisdom. The country being named Wondrous Treasury of Universal Fullness signifies that the universally radiant wisdom is possessed equally and in common by all sentient beings, hence it is called a treasury. The bodhimaṇḍa being named Wondrous Moonlight Radiance of All Jewel Treasuries signifies that the inherently pure dhyāna of the fifth ground serves as the bodhimaṇḍa, capable of manifesting the jewel treasury of wisdom, which all issues from within it. That there was a Buddha named Sound of the Irreversible Dharmadhātu means that having attained the aforementioned bodhimaṇḍa and the expedient means of the Dharma-gate to eradicate delusions, one immediately attains the sound of turning the wheel of the Dharma of the irreversible dharmadhātu. His attaining anuttarasamyaksaṃbodhi here means that when the aforementioned Dharma is revealed and delusions perish, that is bodhi itself; there is no other attainment or destruction. [Her statement:] "At that time I was the spirit of the bodhi tree named Banner of the Light of the Lamp of Complete Merit" signifies that the wondrous wisdom of bodhi of the natureless principle is the spirit; the retributive virtue and karmic fruition within the myriad practices of boundless compassion arising from wisdom is named "Complete Merit"; that wisdom constantly illuminates faculties and gathers and transforms beings is named "Light of the Lamp"; that wisdom constantly has no substance that can be shaken and is constantly able to shatter the afflictions of all sentient beings is the "Banner." Guarding the bodhimaṇḍa clarifies that the essence of concentration of this fifth ground is unmoving, which is the meaning of "guarding," and is also the bodhimaṇḍa; because concentration can generate wisdom and delusions perish, guarding the bodhimaṇḍa is fully contained within it. From here onward, her making offerings collectively to ten Buddhas and entering the Dharma comprehensively signifies the gate of superior advancement through the ten grounds; when matched one by one in sequence, their contours become self-evident. From this initial Buddha matched to the first ground, next the second ground, next the third ground: the bodies taken therein correspond to the practices within those stages, and the Buddhas to whom offerings were made are the fruits within those practices. Even if discussed in terms of literal events, it does not contradict this symbolic representation of the Dharma. If one were to wish to see other Buddhas, but one's wisdom did not reach this Dharma-gate and one's practice did not correspond to it, there would be no way to correspond and be able to see the Buddhas. Making offerings to the ten Buddhas and Buddhas as numerous as the dust motes of Buddha-lands represents the marks of the completion of the fruits of the ten grounds observed by the eye of wisdom; this clarifies the general characteristics of the ten grounds within the dhyāna of the fifth ground. Her later being born in the Sahā world and making offerings to four Buddhas clarifies the fruits in the first, second, third, and fourth grounds prior to the fifth ground. Making offerings simultaneously to the Buddhas of all worlds throughout the three times clarifies that within this fifth ground, the wisdom of the eleventh ground is perfected, the practices of Samantabhadra are fulfilled, and the wisdom-seal stamps the past, present, and future of the three times all as one single limit without separate times. In terms of ultimate reality it is thus, without falsity. It also clarifies that in the principle and wisdom of the dhyāna essence of this ground, its nature completes the three times as collectively one single nature; the Buddhas of the three times are simultaneous without earlier or later. This is discussed strictly in terms of reality based on the dhyāna essence of the dharmakāya and the realm of wisdom. If considered from deluded sentiment, it cannot be seen. This is the kalyāṇamitra of the Ground Hard to Conquer (Sudurjayā), taking the dhyāna-pāramitā as primary and the remaining nine as companions, curing the obstruction of lack of sovereignty in serenity and function so that sovereignty is attained. The reason this ground is named the Ground Hard to Conquer is that in this ground, within dhyāna, one skillfully studies worldly knowledge, knowing all of the five sciences and worldly arts, through the applied efficacy of concentration reaching them. In the sixth ground one enters the prajñā gate of great function in tranquil cessation, as exemplified by the city-ruling god below. It is also like Bhikṣu Sāgaradhvaja of the sixth abode among the earlier ten abodes, who entered the concentration of tranquil cessation, free from inhalation and exhalation, with transformation bodies like clouds and establishing teachings like an ocean.