新華嚴經論 39.3

39.3

第一正入當位法門中，從「爾時善財」已下至「我唯知此甚深自在妙音解脫門」，於此段中長科為十段。一「爾時善財童子」已下至「守護一切城夜神所」有四行半經，明正念前法，思惟勝進分。二「見彼夜神」已下至「現究竟調伏眾生身」有六行經，明夜神所現差別身，教化一切眾生分。三「善財見已歡喜踊躍」已下至「唯願慈哀為我宣說」有五行經，明善財申請所求分。四「時彼夜神告善財言」已下至「問諸菩薩所修行門」有七行經，明夜神歎善財志德所求法分。五「善男子我得菩薩甚深自在妙音解脫」已下至「心恒不捨一切智地」有十四行半經，明夜神自說自行饒益眾生行門分。六「善男子我以如是淨法光明」已下至「入如來難思境界」有十四行經，明夜神說十種觀察入如來境界分。七「又善男子我如是正念思惟」已下至「聖者證得其已久如」有二十九行經，明得此妙音解脫，得佛陀羅尼，為諸眾生說法自在分。八「夜神言善男子乃往古世」已下至「普入一切法門海般若波羅蜜」有三十五行經，明答善財得此法久近所見初佛分。九「次有佛出興名離垢法光明」已下至「住一切智無上法城」有六十九行半經，明答善財得法久近供養諸佛數量分。十「我唯知此甚深自在妙音解脫令諸世間恒清淨語」已下，明推德昇進分。菩薩智輪遠離一切分別境界，不可以生死中長短染淨、廣狹多少、如是諸劫分別顯示。如前十段門中所有法門，如文自具。從「善財問證得此法其已久如」已下，以理事相表法中義。隱難知處，略釋少分，以舉大綱。意明約報境即法故，明以術行之法成其報故。因果相似，表所行見報知法。經云「乃往古世過世界轉微塵數劫者，世界轉」者，是西方大數中數，如釋天童子菩薩數法中具明。此明轉世界一切眾生微塵數世間名言，成大智慧言音海，使令世間無麁惡語、無雜染語。如下文云「我得此甚深自在妙音解脫，令諸世間離戲論語、不作二語、常真實語、恒清淨語」者，意明變世間一切言說總成般若波羅蜜門，以舉世界轉微塵數為量。以劫名離垢光明者，表般若中本三空寂滅理體故。世界名法界功德雲者，明智慧是法界中說教功德雲故。以現一切眾生業摩尼王海為體者，表無性寂滅三空妙慧，善知一切眾生業差別海故，號之為王。形如蓮花者，表智慧妙用，辨體相而中虛無染故。此世界住四天下微塵數香摩尼須彌山網中者，明此三空妙慧住如來無礙四辯之香中故，具須彌山微塵數教網也。以出一切如來本願音者，是第六地以初發心時依一切諸佛而發大願，以其轉法輪音遍滿十方，開悟一切眾生，從此願生故。蓮花而為莊嚴者，明其法音令一切眾生得無著智慧也。須彌山微塵數蓮花而為眷屬者，須彌明智慧高出世間，微塵明智慧廣多義，蓮花明智慧無著義，眷屬明善分別差別業及諸境緣生總別同異成壞義。須彌山微塵數香摩尼以為間錯者，明以差別智慧善說無量戒定慧解脫無垢白淨香以為間錯，摩尼是離垢義故。有須彌山微塵數四天下者，但以須彌為四寶所成，於大海中高勝義。若論此般若智中四無礙辯才等，一切眾生言音心數諸業分別量，一一四天下有百千億那由他不可說不可說城者，有如是成就那由他不可說不可說眾生法門。那由他，當此溝數。善男子者，呼善財之德稱，以告其法。彼世界中有四天下名為妙幢者，於一四無礙辯中總名妙幢。中有王都者，以根本智為王，都名普寶花光者，從根本智起差別慧，名普寶花光。去此不遠有菩提場名普現法王宮殿者，明以根本智起無上正覺之心，成大悲宮差別智慧之殿，正法治眾生故。須彌山微塵數如來於中出現者，一切眾生微塵數煩惱成般若海，為佛出現，皆依本智為道場起差別智慧，能治惑習故。其最初佛名法海雷音光明王者，明根本智起差別智慧，覺觀超出情識之境，名為最初佛。善能說法，號為雷音。教光破一切眾生之惑，名為光明。立法自在能破眾邪，在邪不能壞，名之為王。彼佛出時有輪轉王名清淨日光明面者，明智慧輪王日光照曜明現，如摩尼鏡面顯照萬像故。於其佛所受持一切法海旋者，明差別慧於根本智受持眾法甚深無際，名之海旋。修多羅者，長行經也。佛涅槃後其王出家者，表此第六地中十地正覺智終，出纏智慧已滿、出纏覺觀已亡，名佛滅度出世智慧已成。十一地中唯普賢入纏行門，非是此第六地中十地等三空慧出纏門所及。如〈十定品〉中三十箇三空慧解脫菩薩，皆已灌頂位中，以出世無量三昧門，三求普賢，畢竟覓不得見；如來使令想念求之，普賢方現。意明三空慧但及十地出纏門，以此已下但從初至末，列一百箇佛果，不置後十一地普賢法門。此第六地寂滅三空智慧解脫，但位至十地佛位覺觀已終，名佛涅槃故。其王出家者，此第六地寂滅三空智慧門是出家義，如十住中以海幢比丘入滅定表之。其王出家護持正法者，以三空慧護持出世正法，法欲滅時有千部異、千種說法。近於末劫業惑障重，諸惡比丘多有鬪諍。至不求功德者，明此位中但有三空寂滅智慧門，乏於慈悲無教化者，其王現神通光明種種諸事，令其正法六萬五千年而得興盛者，六萬者，六位昇進之數。五千年者，一位都收五位因果齊進也。明空解脫門以智起出世中慈悲，乃至并前及後一百箇佛次第出興，表此第六般若門但至十地出世佛果位終，一地具十地。已上都舉供養須彌山微塵數佛，但表般若出纏高勝。如上一百箇佛，是十地勝進之果，一地配十。夜神所求承事供養佛身，是十地中修行之行。如供養佛剎微塵數佛，是法界總相。無一物不是佛，為一一塵中有無盡佛故。已上皆明約法行成，其劫剎國土之果，令觀果配因，總是法門，即事即理，以理是事。其王及女俱作比丘及比丘尼者，為般若波羅蜜三空寂滅門，是出生死中智慈之門。當時轉輪王者今普賢菩薩是，此明智也。比丘尼者我身是，此明悲也。我唯知此甚深自在妙音解脫者，此明一音遍法界，音復無體無所分別，能轉一切法門，教化一切眾生，名之甚深自在妙音解脫。此是第六現前地，為一切智慧皆現前故。以般若波羅蜜為王，餘九為伴。此治三空智慧寂用不自在障，令得自在。

First, within the section on directly entering the Dharma gate of the present stage, from "At that time Sudhana..." down to "I know only this liberation gate of profound, sovereign, wondrous sound," the text is divided into ten parts. First, from "At that time Sudhana the youth..." down to "went to the night goddess Protector of All Cities" has four and a half lines of text, explaining his right mindfulness of the preceding Dharma and contemplation of superior progress. Second, from "He saw that night goddess..." down to "manifesting bodies that ultimately tame sentient beings" has six lines of text, explaining the various different bodies manifested by the night goddess to educate and transform all sentient beings. Third, from "Having seen her, Sudhana leaped for joy..." down to "I only pray that in your compassion you will explain it for me" has five lines of text, explaining Sudhana's application and what he sought. Fourth, from "Then that night goddess told Sudhana..." down to "and asked about the gates of practice cultivated by the bodhisattvas" has seven lines of text, explaining the night goddess praising Sudhana's aspiration, virtue, and the Dharma he sought. Fifth, from "Good son, I have attained the bodhisattva liberation of profound, sovereign, wondrous sound..." down to "in mind never abandoning the ground of all-knowledge" has fourteen and a half lines of text, explaining the night goddess stating her own practice of benefiting sentient beings through practical gates. Sixth, from "Good son, by such light of pure Dharma..." down to "enter the Tathāgata's unfathomable realm" has fourteen lines of text, explaining the night goddess speaking of the ten kinds of contemplation for entering the Tathāgata's realm. Seventh, from "Furthermore, good son, as I thus in right mindfulness contemplated..." down to "Holy one, how long has it been since you realized and attained this?" has twenty-nine lines of text, explaining that through attaining this wondrous sound liberation, she attained the Buddha's dhāraṇī and attained sovereignty in preaching the Dharma to all sentient beings. Eighth, from "The night goddess said: 'Good son, in ancient times...'" down to "universally entering the ocean of all Dharma gates, the perfection of wisdom" has thirty-five lines of text, explaining the answer to Sudhana regarding the length of time since she attained this Dharma and the first Buddha she beheld. Ninth, from "Next there arose a Buddha named Radiance of the Stainless Dharma..." down to "dwelling in the supreme Dharma city of all-knowledge" has sixty-nine and a half lines of text, explaining the answer to Sudhana regarding how long she had attained the Dharma and the number of Buddhas she made offerings to. Tenth, from "I know only this liberation of profound, sovereign, wondrous sound that causes all worlds to have constantly pure speech..." onward, explains the section on deferring virtue and advancing upward. A bodhisattva's wheel of wisdom is far removed from all realms of conceptual discrimination; it cannot be differentiated and shown through such kalpas of long or short, defiled or pure, broad or narrow, many or few within saṃsāra. The Dharma gates contained within the preceding ten sections are complete in the text itself. From "Sudhana asked: 'How long has it been since you realized and attained this Dharma?'" onward, the meaning in the Dharma is expressed through the mutual symbolism of principle and phenomena. Where it is hidden and difficult to understand, a small portion is briefly explained to raise the main outline. The intent is to show that the retributive realm is itself Dharma, and that the Dharma of skillful practice brings about its retribution. Cause and effect correspond to one another, showing that through the practice performed, one sees the retribution and understands the Dharma. The sūtra says: "In ancient times, past kalpas equal to the dust motes of a world-revolution..." Here, "world-revolution" is a large numeral among Western numerals, as fully explained in the counting method of the Bodhisattva Śakra-deva-kumāra. This explains turning the worldly names and words of all sentient beings, numerous as the dust motes of a world, into an ocean of sounds of great wisdom, causing the world to be free from harsh, bad words and defiled speech. As the text below states: "I attained this liberation of profound, sovereign, wondrous sound, causing all worlds to abandon frivolous speech, to make no double speech, to speak words that are always true, and to speak words that are constantly pure." The intent is to explain transforming all worldly speech so that it entirely becomes the gate of the perfection of wisdom, taking the dust motes of a world-revolution as its measure. Calling the kalpa Stainless Radiance symbolizes the fundamentally threefold empty, quiescent ontological essence within prajñā. The world being named Cloud of Merits of the Dharmadhātu explains that wisdom is the cloud of merits of the spoken teaching within the dharmadhātu. Taking an ocean of wish-fulfilling jewel-kings manifesting the karma of all sentient beings as its substance symbolizes that the wondrous wisdom of the threefold emptiness of selfless quiescence thoroughly knows the differentiated ocean of the karma of all sentient beings; hence it is called a king. Its shape being like a lotus symbolizes the wondrous function of wisdom: while discerning substances and marks, its interior is empty and undefiled. This world dwelling within a net of Sumeru mountains made of fragrant jewels equal in number to the dust motes of the four continents explains that this wondrous wisdom of the threefold emptiness dwells within the fragrance of the Tathāgata's unobstructed fourfold eloquence, and thus possesses a net of teachings equal to the dust motes of Mount Sumeru. Emitting the sounds of the original vows of all Tathāgatas refers to the sixth ground, where at the time of initial resolve one makes great vows relying on all Buddhas, and the sound of turning the Dharma wheel completely fills the ten directions to awaken all sentient beings, having arisen from this vow. Being adorned with lotus flowers explains that its Dharma sound causes all sentient beings to attain non-clinging wisdom. Having lotuses equal to the dust motes of Mount Sumeru as its retinue: Sumeru explains wisdom towering above the world; dust motes explain the vastness and multiplicity of wisdom; lotuses explain the unattached nature of wisdom; retinue explains skillfully discerning differentiated karma and the conditions of various objects as arising in their totality, specificity, identity, difference, formation, and disintegration. Having fragrant jewels equal to the dust motes of Mount Sumeru set in between explains using differentiated wisdom to skillfully preach the unblemished, pure fragrance of immeasurable morality, concentration, wisdom, and liberation set in between, for the jewel signifies freedom from defilement. Possessing four continents equal to the dust motes of Mount Sumeru is merely because Sumeru is formed of the four treasures, signifying its towering height above the great ocean. If one discusses this prajñā wisdom's four unobstructed eloquences and so forth, measuring the differentiated karma of the vocal sounds and mental factors of all sentient beings, then in each and every set of four continents there are hundreds of thousands of koṭis of nayutas of inexpressible-inexpressible cities, meaning there are Dharma gates that accomplish such nayutas of inexpressible-inexpressible sentient beings. "Nayuta" corresponds to the counting unit gou here. "Good son" is an appellation of praise for Sudhana's virtue, used to announce the Dharma to him. That in that world there were four continents named Wondrous Banner: within a single set of four unobstructed eloquences, they are collectively called Wondrous Banner. The royal capital therein: fundamental wisdom is taken as the king, and the capital being named Universal Jewel-Flower Radiance means that from fundamental wisdom arises differentiated wisdom, named Universal Jewel-Flower Radiance. Not far from this was a bodhimaṇḍa named Palace of the Universally Manifesting Dharma King: this explains taking fundamental wisdom to arouse the mind of unexcelled right enlightenment, forming the palace of great compassion and the halls of differentiated wisdom, to govern sentient beings with the true Dharma. That Tathāgatas equal in number to the dust motes of Mount Sumeru appeared therein means that the afflictions of all sentient beings, numerous as dust motes, become the ocean of prajñā as the Buddhas appear, all relying on fundamental wisdom as the site of enlightenment to give rise to differentiated wisdom capable of curing afflictions and habits. Its very first Buddha was named King of the Radiance of the Thunderous Sound of the Dharma Ocean: this explains that when fundamental wisdom gives rise to differentiated wisdom, investigation and contemplation transcend the realm of emotions and consciousness, and this is called the first Buddha. Being skilled at preaching the Dharma, he is titled Thunderous Sound. The light of the teaching destroying the delusion of all sentient beings, he is called Radiance. Establishing the Dharma with sovereignty and being able to destroy all heterodoxies, while remaining indomitable amidst heterodoxy, he is called King. When that Buddha appeared, there was a wheel-turning king named Face of Pure Sunlight: this explains that the sunlight of the wisdom wheel-king shines brilliantly and manifestly, just as the face of a jewel mirror clearly reflects all forms. In the presence of that Buddha, he upheld all dhāraṇīs of the ocean of Dharma: this explains that differentiated wisdom upholds numerous dharmas within fundamental wisdom, profound and boundless, which is called an ocean-whirlpool. A sūtra (xiuduoluo) is the prose text of a scripture. The king leaving home after the Buddha entered nirvāṇa symbolizes that in this sixth ground, the wisdom of right enlightenment of the ten grounds has come to an end; wisdom emerged from entanglements is fulfilled, and investigation and contemplation emerged from entanglements have vanished, which is called the Buddha's extinction, the wisdom transcending the world having been perfected. In the eleventh ground, there is only Samantabhadra's gate of practice entering entanglements, which cannot be reached by the gates of emerging from entanglements through the threefold empty wisdom of the sixth ground, the ten grounds, and so forth. Just as in the Chapter on the Ten Concentrations, thirty bodhisattvas liberated through threefold empty wisdom, all already in the empowerment stage, sought Samantabhadra three times through immeasurable supramundane samādhi gates, yet ultimately could not find or see him; only when the Tathāgata had them seek him in mindful thought did Samantabhadra appear. The intent is to explain that threefold empty wisdom reaches only the gate of emerging from entanglements of the ten grounds. For this reason, below it merely lists one hundred Buddha fruits from beginning to end, without setting up the Samantabhadra Dharma gate of the subsequent eleventh ground. This quiescent threefold empty wisdom liberation of the sixth ground merely reaches the Buddha stage of the ten grounds, where investigation and contemplation have ceased, which is called the Buddha's nirvāṇa. The king leaving home: this gate of quiescent threefold empty wisdom of the sixth ground possesses the meaning of leaving home, just as in the ten abodes it was symbolized by the monk Sāgaradhvaja entering the concentration of cessation. The king leaving home to protect and uphold the true Dharma: using threefold empty wisdom to protect and uphold the supramundane true Dharma, when the Dharma is about to perish and there are a thousand differing sects and a thousand ways of expounding the Dharma. Approaching the end of the kalpa, the obstacles of karmic delusion are heavy, and evil monks engage in much contention. As for reaching the point of "not seeking merit": this explains that in this stage there is only the gate of quiescent threefold empty wisdom, lacking compassion and someone to educate and transform. The king manifesting supernormal powers, radiantly luminous, and various works to cause the true Dharma to flourish for sixty-five thousand years: sixty thousand is the number of progressive advancement through the six stages; five thousand years means a single stage completely encompasses the causes and effects of all five stages advancing simultaneously. This explains that the empty liberation gate uses wisdom to give rise to compassion within the supramundane realm, through to the successive appearance of one hundred Buddhas including those before and after, symbolizing that this sixth prajñā gate reaches only the conclusion of the supramundane Buddha fruit stage of the ten grounds, with each ground containing ten grounds. All the above mentions of making offerings to Buddhas equal to the dust motes of Mount Sumeru merely symbolize that prajñā emerging from entanglements is towering and superior. The one hundred Buddhas mentioned above are the fruits of the superior progress of the ten grounds, each ground corresponding to ten. The night goddess's seeking, serving, and making offerings to the Buddha bodies constitutes the cultivation and practice within the ten grounds. Like making offerings to Buddhas equal in number to the dust motes of Buddha lands, this is the universal characteristic of the dharmadhātu. There is not a single thing that is not a Buddha, for within each and every dust mote there are inexhaustible Buddhas. All of the above clarifies that based on Dharma practice, the fruits of kalpas, lands, and countries are accomplished, causing one to contemplate the fruit and match it to the cause, which are entirely Dharma gates, immediate phenomena being immediate principle, because principle is phenomena. The king and his daughter both becoming a monk and a nun: because the perfection of wisdom's gate of threefold empty quiescence is the gate of wisdom and compassion emerging from saṃsāra. The wheel-turning king at that time was what is now Samantabhadra Bodhisattva; this clarifies wisdom. The nun was my very self; this clarifies compassion. "I know only this liberation of profound, sovereign, wondrous sound": this explains that a single sound pervades the dharmadhātu, and the sound furthermore has no substance and nothing discriminated, being able to turn all Dharma gates and educate and transform all sentient beings; hence it is named the liberation of profound, sovereign, wondrous sound. This is the sixth, the Ground of Direct Presence, because all wisdom directly manifests. It takes the perfection of wisdom as the king and the remaining nine as companions. This remedies the obstacle of lack of sovereignty in the quiescence and functioning of threefold empty wisdom, causing one to attain sovereignty.