新華嚴經論 39.12

39.12

第二推德昇進中，從「諸菩薩」已下至「辭退而去」有九行經，約分四門：一推德勝進、二示善知識所居之城云迦毘羅、三舉善知識名曰瞿波、四禮敬辭去。迦毘羅城者，此云黃色城，是黃頭仙修道之處。事以會十地應真，合中宮之色，是以表法中宮土為黃色。圓而無方，明智悲二德以體用遍周，載育萬有而無體也。像戊己二位，戊表智、己表悲。然達世應真如真者，方如徹其萬法之本也。始得妙用之精微者，智悲為本也。此瞿波者，亦云瞿夷，此云守護地者，守護菩薩行中大慈大悲之地。如毘盧遮那如來是智，以花冠瓔珞眾福莊嚴，是智悲二行之報生佛也。列位雖二，行是一人。瞿波雖號如來為大子時第三夫人之數，意是慈悲法悅之位，終非如世間五欲妻也。如來應真智會體遍十方，不可以如世間質礙論，不可以作世間形相解，現同人間示同人法，現同天上與天同風，地獄畜生隨類差別，不可以作一行知，不可以作一身解。眾生無量，佛亦同然。然其報土報身遍一切方超出三界，與菩薩眾人天同居。有翳之流，恒同身共居而常不知不見。十方佛剎智境含容於一微塵，總圓無盡。言瞿波者，約此人間現同人法，有而不著，表大智之功德捨而能捨，起引生之路。如經下文自說，往古同行之因緣，所行菩薩行，為夫妻之緣起，乃至佛位。又約先德所說，如來為太子時，有三夫人：一名耶輸陀羅、二名瞿波、三名摩奴舍。未知出何教門約有此義？如耶輸陀羅，出家作比丘尼。太子名威德主已下，明太子出遊瞿波婚禮，及見佛所有因緣。於此段中約分立十門：一太子出行遊觀；二善現母女見太子心生愛染；三女母自念卑賤非其匹偶；四童女寐夢見勝日身佛，覺已有天告其童女云：勝日身佛出興於世；五童女自申美德，自進請約為夫人，願垂納受；六太子問女：誰為守護？先屬何人？七母說頌以申女德及所生因，蓮花中化生，與太子同日生；八太子入香牙園問女及母：我行菩薩行，汝不障礙不？九女白太子言敬奉來教；十太子納女為夫人，以五百摩尼寶散其身上。已上十門明太子納妻。童女受位已下，女母善現歎女智德。於此已下復分十門：一女母歎女之德；二太子與妙德及十千婇女往香牙園法光道場見佛；三太子及女見佛歎供養；四佛為說《普眼燈門經》；五太子及女聞法，於一切法中得三昧海；六妙德女得三昧名難勝海藏，永不退轉大菩提心；七太子辭佛還宮，啟白父王如來出世；八王聞歡喜，集諸小王群臣眷屬授太子灌頂職，與諸眷屬俱詣佛所；九王見佛禮敬遶畢退坐一面，如來放光，以神通力示化其王三乘法化；十其王及眷屬皆獲利益，出家學道不久，得離暗燈陀羅尼門。已上明財主王得道。已下明太子為王十五日，七寶來至。於此段中復立十門：一太子登紹王位，七寶自至；二八十王城安置僧坊；三請佛入城；四佛入城已，以大神力，眾生歡喜眾生獲益；五太子輪王者，今毘盧遮那如來是；六財主王者，寶花佛是，現在東方世界；七其女母者，我母善目是；八為輪王夫人妙德者我身是者，即瞿波是；九自此已去明供養佛，數都舉六十億百千那由他；十通本勝日身如來，至末佛號廣大解，有五十。已上十門明都結本緣因果。從最後佛號廣大解已下，復立十門：一於此佛所得法門；二明得法門名觀察一切菩薩三昧，已經佛剎微塵數劫勤加修習；三明率化勸修此門；四雖多劫勤修自念，猶未能盡知菩薩行；五推德勝進；六正歎後善友之德；七示其善友所居世界之處；八舉善友之名，名曰佛母摩耶；九瞿波說頌，重頌前法；十更舉往古初時遠因，為居士女時所緣之行。已上四十門，總明答善財所問發心久如因緣之行。夫菩薩之意深廣難知，或說事而意在理中，或說理而無虧事行。今舉其事行，略申表法之門廣長，約陳少分云爾。尼。

In the second [section], yielding virtue and advancing forward, from "all bodhisattvas" down to "taking leave and departing," there are nine lines of sūtra text, which are divided roughly into four sections: first, yielding virtue and advancing forward; second, showing that the city where the kalyāṇamitra dwells is named Kapilavastu; third, adducing the name of the kalyāṇamitra as Gopā; fourth, paying homage and taking leave. As for the city of Kapilavastu, here it is called "Yellow City"; it was the place where the Yellow-Headed Ṛṣi cultivated the Way. In terms of phenomenon, this accords with the Tenth Ground's response to reality and matches the colour of the central palace; therefore, it symbolizes the teaching that the earth of the central palace is yellow. Round and without direction, it clarifies that the two virtues of wisdom and compassion, as essence and function, are everywhere pervasive, supporting and nurturing the myriad existences while having no [fixed] substantial form. They resemble the two positions wù and jǐ, where wù represents wisdom and jǐ represents compassion. Yet only when one penetrates the worldly response to reality as being like the real does one truly penetrate to the foundation of the myriad phenomena. For one who has initially attained the subtle refinement of wondrous function, wisdom and compassion are the foundation. As for this Gopā, also called Goyī, here translated as "Earth Protector," she protects the ground of great kindness and great compassion within bodhisattva practice. For instance, Vairocana Tathāgata is wisdom, adorned with a flower crown, necklaces, and manifold blessings; he is the recompense-born Buddha of the two practices of wisdom and compassion. Although arrayed as two positions, the practice belongs to a single person. Although Gopā is designated in number as the third consort when the Tathāgata was crown prince, the intended meaning is the position of the Dharma-joy of kindness and compassion; she is ultimately not like an ordinary worldly wife of the five desires. The Tathāgata's response to reality is a wisdom that accords with the essence, pervading the ten directions. It cannot be discussed in terms of worldly physical obstruction, nor can it be understood as a worldly form. Manifesting identically with humans, he displays conformity with human norms; manifesting identically in heaven, he shares the customs of the gods; in hells and among animals, he accords with their diverse categories. He cannot be known through a single practice, nor understood as a single body. Sentient beings are measureless, and the Buddha is also like this. Yet his recompense land and recompense body pervade all directions and transcend the three realms, co-dwelling with the bodhisattva assembly, humans, and gods. Those of obscured faculties constantly dwell together with his body yet never know or see it. The wisdom-realms of the buddha lands of the ten directions are contained within a single subtle atom, completely perfect and inexhaustible. Saying "Gopā" refers to this human realm where he manifests identical to human norms: possessing yet unattached, she represents the merit of great wisdom that renounces and is able to renounce, opening the path that guides and generates. As the sūtra text below explains by itself, the conditions of past shared practice, the bodhisattva practices cultivated, the pratītyasamutpāda of being husband and wife, up to the Buddha stage. Furthermore, according to what previous masters have said, when the Tathāgata was crown prince, he had three consorts: the first was named Yaśodharā, the second was named Gopā, and the third was named Manuṣyā. It is unknown from which doctrinal tradition this interpretation derives. Yaśodharā, for example, went forth from home and became a nun. From [the section where] the prince was named Lord of Majestic Virtue onward, it explains the prince going out on an excursion, the wedding with Gopā, and all the conditions of seeing the Buddha. In this section, ten headings are roughly established: first, the prince goes out on an excursion; second, the mother and daughter, Śubhaprabhā, see the prince and give rise to attachment in their minds; third, the daughter's mother considers in herself that their lowly status makes them no match for him; fourth, the maiden in a dream sees the Buddha Jinārkāṅga, and having awakened, a deity informs the maiden, saying that the Buddha Jinārkāṅga has appeared in the world; fifth, the maiden declares her own fine virtues and comes forward to request to become his consort, wishing that he deign to accept her; sixth, the prince asks the maiden: "Who is your guardian? To whom did you previously belong?"; seventh, the mother speaks verses to declare her daughter's virtues and the cause of her birth—that she was transformed into birth from within a lotus and was born on the same day as the prince; eighth, the prince enters the Fragrant Tusk Park and asks the maiden and her mother: "When I practice the bodhisattva path, will you not hinder me?"; ninth, the maiden addresses the prince, saying she respectfully follows his instructions; tenth, the prince accepts the maiden as his consort, scattering five hundred maṇi gems over her body. The above ten headings explain the prince taking a wife. From [the section where] the maiden receives her position onward, the girl's mother, Śubhaprabhā, praises her daughter's wisdom and virtue. From here onward, another ten headings are divided: first, the girl's mother praises her daughter's virtue; second, the prince, together with Wondrous Virtue and ten thousand court ladies, goes to the Fragrant Tusk Park's Bodhimaṇḍa of Dharma Light to see the Buddha; third, the prince and the maiden see the Buddha and praise and make offerings to him; fourth, the Buddha preaches the Samantamukhadīpamukha Sūtra for them; fifth, the prince and the maiden hear the Dharma and attain the ocean of samādhis within all phenomena; sixth, the maiden Wondrous Virtue attains the samādhi named Insuperable Ocean Treasury, never again retrogressing from the mind of great bodhi; seventh, the prince takes leave of the Buddha and returns to the palace, informing his father the king of the Tathāgata's appearance in the world; eighth, the king hears this and is delighted, assembling all the minor kings, ministers, and retinues, bestowing upon the prince the office of abhiseka, and together with all retinues going to the Buddha's abode; ninth, the king sees the Buddha, pays homage and circumambulates, and having finished sits to one side; the Tathāgata emits light and by supernatural power displays the transformation of the king through the teachings of the Three Vehicles; tenth, the king and his retinues all obtain benefit, go forth from home to learn the Way, and before long attain the dhāraṇī-door of the Lamp that Dispels Darkness. The above clarifies that King Dhanapati attained the Way. Below explains that when the prince had been king for fifteen days, the seven treasures arrived. In this section, another ten headings are established: first, the prince ascends and succeeds to the royal throne, and the seven treasures arrive spontaneously; second, saṅghārāmas are established in eighty royal cities; third, inviting the Buddha to enter the city; fourth, after the Buddha enters the city, by great supernatural power, sentient beings are delighted and sentient beings obtain benefit; fifth, the prince who was the wheel-turning king is the present Vairocana Tathāgata; sixth, King Dhanapati is the Buddha Ratnapuṣpa, presently in the eastern world; seventh, the girl's mother is my mother, Sunetrā; eighth, she who was Wondrous Virtue, the wheel-turning king's consort, was my own body—that is, Gopā; ninth, from here onward, it explains the making of offerings to Buddhas, the total count adduced being sixty hundred thousand nayutas; tenth, spanning from the original Tathāgata Jinārkāṅga to the final Buddha named Vipulādhimukti, there were fifty. The above ten headings conclude all the cause and effect of the fundamental conditions. From the final Buddha named Vipulādhimukti onward, another ten headings are established: first, the Dharma-door attained at that Buddha's abode; second, explaining that the Dharma-door was named the Samādhi of Observing All Bodhisattvas, and that she diligently cultivated it for kalpas equal to the dust motes of a buddha land; third, explaining her leading and converting, exhorting cultivation of this door; fourth, though diligently cultivating for many kalpas, she reflected that she was still unable to fully know the bodhisattva practices; fifth, yielding virtue and advancing forward; sixth, directly praising the virtues of the subsequent kalyāṇamitra; seventh, indicating the world and place where that kalyāṇamitra dwells; eighth, adducing the name of the kalyāṇamitra as Māyā, the Buddha's Mother; ninth, Gopā speaks verses, repeating in verse the previous teaching; tenth, further adducing the remote cause at the very beginning in past antiquity, the practices conditioned when she was a householder's daughter. The above forty headings collectively explain the answer to Sudhana's inquiry regarding the practices of the conditions of how long ago she generated the mind. Indeed, the intention of a bodhisattva is deep, vast, and difficult to comprehend: sometimes phenomena are spoken of while the intention resides within the principle; sometimes the principle is spoken of without detriment to phenomenal practice. Now, adducing these phenomenal practices, I have briefly declared that the portal of symbolic teaching is vast and far-reaching, setting forth just a small fraction. [End of section.]