新華嚴經論 39.14

39.14

第一正入當位法門中，從「爾時善財童子」已下，長科六段。一「爾時善財童子」已下至「不久當成無上果故」有十九行經，明善財至法界光明講堂，無憂妙德神與一萬主宮殿神來迎善財，歎善財志德發心勇猛精進分。二「善財童子」已下至頌，此一段經明善財自說菩薩志願益眾生之行將昇法堂，諸神散花供養善財分。已下有十行頌，無憂妙德神稱歎善財童子，如文具明。三「爾時無憂妙德神」已下至「修諸善行恒不止息」有二十五行經，明善財至瞿波所申請所求分。四「瞿波告善財言」已下至頌，此一段明瞿波為善財說菩薩行因陀羅網普智光明，及十種事善知識之行，并二十四行頌重頌前法分。五「時釋迦瞿波說此頌」已下至「一切如來解脫光明皆了知故」有五十六行經，明瞿波答善財所問法門境界分。六「爾時善財童子白瞿波言」已下至卷末，總明答善財所問得法久如分。隨文釋義者，言漸次遊行，明勝進前位。至菩薩集會普現法界光明講堂者，明十地世間出世間二智清淨平等遍周，智悲純淨，是一切灌頂菩薩同會此堂，智悲同真，名普現法界。智光破闇，名光明。以一正智普含多法，名為講堂。其中有神號無憂妙德與一萬主宮殿神來迎善財者，明大慈大悲覆護一切法界中一切眾生心，為宮殿神。一萬者，名萬行也。來迎者，善財於此地出世智悲二行相及與位合故，明昇進智悲會此位也，即以瞿波為智悲圓滿之主故。以王種中生者，表智王女表悲。一萬主宮殿神，是明主伴萬行圓滿義。已下歎善財志德，如文自明。善財昇進堂者，入位也。入普現法界光明講堂者，會如來理智大悲，大體遍周故。周遍推求者，入位觀智體，會初入位勝進。釋氏女者，姓也。在講堂內坐寶蓮花師子座者，無染行也。八萬四千婇女者，八萬四千煩惱皆以慈悲同行。皆從王種中生者，明悲智王所生。已下四攝同行，皆不離智境故。已下談其瞿波及婇女志德，如文具明。次善財至瞿波所申請所，求瞿波為說所求之法，如下具明。次下善財所問法門境界中，云不善根所攝善根、善根所攝不善根者，如行麁理細，又如世有行非，復能行一分善事。又如外道行邪行，是見亦是邪，總不善。復是求善，是不善根所攝善根。如人天外道世間善根所攝，不能斷除三界苦業，是不善根。又二乘及淨土菩薩伏三界業不令現行，是善根所攝。未能達悟如來智悲，是不善根，是善根所攝不善根故。又如瞿波於往昔因中為居士女，以愛染心布施寶瓔珞，是不善根所攝。因此二百五十劫不入惡道生，人天中王種中生。乃至十地位是不善根所攝善根。餘如文自具。如因依外道及邪見之徒無正知見，妄謂正道因，而發心究竟，不能解脫，因起邪見入於苦趣，是善根所攝不善根。如世界種者，如〈華藏世界品〉已釋。世界種所攝者，一大世界四周，十佛剎塵眷屬國土四周圍遶。是安立世界輪者，如最下風輪持水，水持金剛，金剛持大地，以火大相資也。輪者次第也，次第相成故。世界場者，或以所行法門為世界場。亦以場者平坦，能治高下為場。世界轉者，西方大數也。自餘如文。善財問得法久近中，約立十門：一舉久遠劫數云過佛剎微塵數劫、二舉有劫名勝行、三舉世界名無畏、四舉世界中有四天下名安隱、五舉四天下中閻浮提、六舉閻浮提中有城名高勝樹、七舉於八十城中此城最為上首、八舉王之名名為財主、九舉王有六萬婇女、十舉大臣王子具有五百。已上十段，明往發心。經云「善男子我於往世過佛剎微塵數劫」者，都明時之無體可數故。劫名勝行者，表十地大慈悲門，入觀察一切菩薩三昧，是劫名勝行也。世界名無畏者，入此勝行門，無有諸生死五種可畏故。彼世界中有四天下名為安隱者，是此菩薩行，以四攝法安隱眾生故。四天下閻浮提中有一城名高勝樹者，表十地行樹高勝前諸位故，覆育廣博故。八十王城中最為上首者，表諸位進修八正道為體，至此十地八正之行勝前行故。財主王已下，婇女王子大臣，總明五位中智慧慈悲法悅萬行也。王表智，婇女表慈悲法悅，王子及臣表行能破惑度眾生故。五配五位，六配六位，通十信總在十地，因果通收無前後二際故。餘倣此知之。已下菩薩眾、龍天八部、地風水火等一切諸神，配六道中祐眾生之行遍故。勝日身如來，是表根本智。次六十億百千那由他佛出興於世者，於根本智起差別智，通收十信。以從根本普光明智發心，六位行終不離此也，普光明殿中說十信是也。從最初勝日身佛至末後廣大解佛，於中供養五十箇佛者，表五位加行因果也。至末後廣大解佛，是普賢差別智滿，以此十地通收五位及六位因果總在其中。本末相即、三世一念，入因陀羅網門觀察菩薩三昧者，明觀察菩薩行無盡圓周故，不可窮也。餘義如文自具。此是法雲地善友，以智波羅蜜為主，餘九為伴。治於智中具大慈行不自在障，令得自在，入普賢行門方滿。已下明十一地位。

First, regarding the primary entry into the Dharma-gate of the current stage, from "At that time the youth Sudhana" onward, it is divided broadly into six sections: First, from "At that time the youth Sudhana" onward to "because before long he will achieve the unsurpassed fruit," there are nineteen lines of sūtra text, explaining that Sudhana arrives at the lecture hall of the light of the dharmadhātu, where the spirit Aśokāśrī and ten thousand spirits who preside over palaces come to welcome Sudhana, praising Sudhana's resolved virtue in vigorously and diligently arousing his aspiration. Second, from "the youth Sudhana" onward up to the verses, this section of the sūtra explains that Sudhana himself speaks of the bodhisattva's practice of resolving to benefit sentient beings as he is about to ascend the Dharma hall, and the spirits scatter flowers to make offerings to Sudhana. Below this are ten lines of verse, in which the spirit Aśokāśrī praises the youth Sudhana, as is fully explained in the text. Third, from "At that time the spirit Aśokāśrī" onward to "cultivating all good practices without ever resting," there are twenty-five lines of sūtra text, explaining Sudhana's arrival at Gopā's presence to present his petition and request. Fourth, from "Gopā told Sudhana:" onward to the verses, this section explains that Gopā expounds to Sudhana the universal intellectual light of the Indra's net of bodhisattva practice and the ten kinds of practices for serving spiritual benefactors, together with twenty-four lines of verse reiterating the preceding dharma. Fifth, from "At that time the Śākya [clan daughter] Gopā spoke these verses" onward to "because all the liberating lights of all Tathāgatas are thoroughly understood," there are fifty-six lines of sūtra text, explaining Gopā's reply regarding the realm of the Dharma-gate asked about by Sudhana. Sixth, from "At that time the youth Sudhana addressed Gopā, saying:" onward to the end of the fascicle, it generally explains the reply regarding how long ago Sudhana's inquired-of attainment of the Dharma occurred. In commenting according to the text: Saying "gradually traveling" indicates advancing superiorly beyond the previous stage. Arriving at the lecture hall of the light of the universally manifested dharmadhātu explains that in the tenth ground, the two kinds of wisdom—mundane and supramundane—are pure, equal, and all-pervading, with wisdom and compassion purely unmixed; all anointed bodhisattvas assemble together in this hall, their wisdom and compassion being identical with the true, hence called "universally manifested dharmadhātu." The light of wisdom breaks through darkness, hence called "light." A single correct wisdom universally encompassing multiple dharmas is called a "lecture hall." In it, there is a spirit named Aśokāśrī who, together with ten thousand spirits presiding over palaces, comes to welcome Sudhana: this explains that great kindness and great compassion protect the minds of all sentient beings throughout the entire dharmadhātu; hence they are palace-presiding spirits. "Ten thousand" signifies the myriad practices. Coming to welcome him indicates that Sudhana's two practices of supramundane wisdom and compassion at this ground correspond to and harmonize with this stage; it indicates that advancing wisdom and compassion converge at this stage, with Gopā taken as the master of the consummation of wisdom and compassion. Being "born from the royal clan" represents that the king of wisdom has a daughter representing compassion. The ten thousand spirits presiding over palaces express the meaning of the master and companions being perfected in the myriad practices. Below, praising Sudhana's resolved virtue is self-evident in the text. Sudhana ascending to the hall indicates entering the stage. Entering the lecture hall of the light of the universally manifested dharmadhātu signifies harmonizing with the Tathāgata's principle-wisdom and great compassion, because the great essence is all-pervading. "Searching everywhere" means entering the stage to contemplate the essence of wisdom, harmonizing with the superior advancement upon first entering the stage. "Daughter of the Śākya [clan]" is her clan name. Sitting within the lecture hall on a jeweled lotus lion throne indicates undefiled practice. The eighty-four thousand court maidens indicates that the eighty-four thousand afflictions all proceed in company with loving-kindness and compassion. "All born from the royal clan" explains that they are born of the king of compassion and wisdom. Below, their accompanying practice of the four means of embracing is in all cases not apart from the realm of wisdom. Below, discussing the resolved virtues of Gopā and the court maidens is fully clear in the text. Next, Sudhana goes to Gopā's presence to present his petition and request, and Gopā expounds the requested Dharma for him, as is fully explained below. Next, regarding the realm of the Dharma-gate inquired about by Sudhana, in saying "roots of good subsumed by non-virtuous roots, and non-virtuous roots subsumed by roots of good": this is like the practice being coarse while the principle is subtle; it is also like in the mundane world having wrong deeds yet still being able to practice one portion of good deeds. It is also like non-Buddhists engaging in deviant practices, where their views are also deviant, entirely non-virtuous; yet they are seeking what is good, which is "roots of good subsumed by non-virtuous roots." For example, being subsumed by the mundane roots of good of humans, devas, and non-Buddhists cannot sever the suffering karma of the three realms, which is a non-virtuous root. Furthermore, the two vehicles and Pure Land bodhisattvas subdue the karma of the three realms so that it does not become active, which is subsumed by roots of good; yet not being able to awaken to the Tathāgata's wisdom and compassion is a non-virtuous root—hence it is "non-virtuous roots subsumed by roots of good." Moreover, like Gopā in the past when in the causal stage as a householder's daughter, who gave away a precious necklace with an affectionate, clinging mind, which was subsumed by non-virtuous roots: because of this, for two hundred and fifty eons she did not enter the bad destinies, being born among humans and devas into royal clans, and even reaching the stage of the tenth ground—this is "roots of good subsumed by non-virtuous roots." The rest is fully contained in the text itself. Like those who, relying on non-Buddhists and holders of deviant views, lack correct knowledge and vision, falsely taking them to be the cause of the correct path and generating aspirations accordingly, in the end cannot attain liberation, and by giving rise to deviant views enter into suffering destinies—this is "non-virtuous roots subsumed by roots of good." Regarding "world-seeds," they have already been explained in the "Chapter on the Flower Treasury World." "Subsumed by world-seeds" means that around one great world, there are surrounding retinue lands as numerous as the dust motes of ten Buddha-lands. "Wheels of established worlds" are like the lowest wind-wheel supporting water, water supporting diamond, diamond supporting the great earth, mutually supported by the fire element. A "wheel" means a sequence, because they sequentially complete one another. A "world-arena" refers either to the practiced Dharma-gate being taken as a world-arena, or because an arena is level and even, capable of smoothing out highs and lows, it is called an arena. A "world-rotation" is a large Indian number. The remainder is as in the text. In Sudhana's questioning of how long ago the attainment of the Dharma took place, ten headings are broadly established: First, citing the count of remote eons, saying they exceed the eons of dust motes of Buddha-lands. Second, citing that there is an eon named Superior Practice. Third, citing a world named Fearlessness. Fourth, citing that within that world there are four continents, one of which is named Security. Fifth, citing Jambudvīpa among the four continents. Sixth, citing that within Jambudvīpa there is a city named High Superior Tree. Seventh, citing that among eighty cities, this city is the foremost. Eighth, citing the name of the king as Master of Wealth. Ninth, citing that the king has sixty thousand court maidens. Tenth, citing that ministers and princes number fully five hundred. The above ten sections explain the ancient arousing of the aspiration. When the sūtra says, "Good son, in a past age surpassing eons equal to the dust motes of Buddha-lands," it completely explains that time has no inherent essence that can be counted. The eon being named "Superior Practice" represents the gate of great kindness and compassion of the tenth ground, entering the samādhi of contemplating all bodhisattvas; this is the eon named Superior Practice. The world being named "Fearlessness" means that upon entering this gate of superior practice, there are none of the five kinds of fearful things of birth and death. The four continents in that world having one named "Security" is this bodhisattva practice bringing peace and security to sentient beings through the four means of embracing. Among the four continents, Jambudvīpa having a city named "High Superior Tree" represents that the tree of practice in the tenth ground towers superior to all previous stages, and broadly shelters and nurtures. Being the foremost among eighty royal cities represents taking the cultivation of the Eightfold Noble Path across the stages as essence; arriving at this tenth ground, the practice of the Eightfold Noble Path surpasses previous practices. From King Master of Wealth onward, the court maidens, princes, and ministers collectively illustrate wisdom, compassion, Dharma-delight, and the myriad practices within the five stages. The king represents wisdom; the court maidens represent compassion and Dharma-delight; the princes and ministers represent practices capable of destroying delusion and delivering sentient beings. Five correlates with the five stages, and six correlates with the six stages, universally encompassing the ten faiths altogether within the tenth ground, comprehensively taking in cause and effect without the two boundaries of prior and posterior. The rest can be understood by analogy to this. Below, the bodhisattva assemblies, the eight classes of dragons and gods, and all the spirits of earth, wind, water, fire, and so forth correlate to the practice of assisting sentient beings throughout the six destinies being all-pervading. The Tathāgata Superior Sun Body represents fundamental wisdom. Next, the appearance in the world of sixty billion hundred thousand nayutas of Buddhas: upon fundamental wisdom, discriminating wisdom is aroused, comprehensively subsuming the ten faiths. Because the aspiration is aroused from fundamental universally luminous wisdom, the practices of the six stages in the end never depart from this; this is expounding the ten faiths in the Hall of Universal Light. From the initial Superior Sun Body Buddha to the final Vast Liberation Buddha, making offerings to fifty Buddhas among them represents the cause and effect of the preparatory practices of the five stages. Reaching the final Vast Liberation Buddha represents the completion of Samantabhadra's discriminating wisdom, whereby this tenth ground comprehensively subsumes the cause and effect of the five stages and six stages, all contained within it. The fundamental and the derivative are mutually identical, and the three periods of time are in a single thought-moment; entering the Indra's net gate to contemplate the bodhisattva samādhi explains that the contemplation of bodhisattva practice is inexhaustible, consummated, and all-encompassing, hence unfathomable. The remaining meanings are fully contained in the text itself. This is the spiritual friend of the Cloud of Dharma ground, taking the pāramitā of wisdom as master and the remaining nine as companions. She remedies the obstacle of lacking mastery in having great compassionate practice within wisdom, causing one to attain mastery; only upon entering the gate of Samantabhadra's practice is it perfected. Below, the stage of the eleventh ground is explained.