新華嚴經論 40.4

40.4

如善財童子問摩耶夫人得此解脫其已久如中，摩耶答言善男子乃往古世過不可思議非最後身菩薩神通道眼所知者，唯佛能知故。意明不可以時分知，不可以劫數度也。要須以佛智印冥同古今量盡、始末見亡者，能知其發心得法之久近。若立始終之見者，設將無盡剎微塵比之成數，無由可悉。設使展轉無盡剎塵比之成數，亦不可悉。數亡繫盡，智現方知。即無以數法算其遠近，若以算法盡無盡劫算毛孔中虛空量，了無得其邊際故，以虛空無受量故。以此無量為得時也。如文殊師利頌云「一念普觀無量劫，無去無來亦無住，如是了知三世事，超諸方便成十力。」此是最後身菩薩之大數也。爾時劫名淨光者，表法身為劫體。世界名須彌德者，得不動為世界體。雖有諸山五趣雜居，然其國土眾寶所成，清淨莊嚴無諸穢惡者，唯其自心淨，即一切境界淨，萬法無垢。作淨穢二見，即自心見不淨也。明大悲遍含五趣，大智無染淨等見故，名眾寶莊嚴。有千億四天下者，明萬行利生之位也。有一四天下名師子幢者，明大智遍周，十方一境。於中有八十億王城，有一王城名自在幢者，明八正道行十波羅蜜。於中智所遊居名輪王所居，號自在幢，王名大威德者，是智自在能治生死自不壞也。彼王城北有一道場名滿月光明，城北者，北為坎位，是師君智所居，治迷之位，故號道場。能治執惑故，名滿月光明。其道場神名曰慈德者，以智之化迷，以慈悲為德。有菩薩名離垢幢者，法身起行，性自無垢。坐於道場將成正覺者，欲成為將。有一惡魔名曰金色光，與其眷屬兵眾俱至菩薩所，彼大威德轉輪王已得菩薩神通，自在化作兵眾其數倍多，圍遶道場，諸魔惶怖悉自奔散者，意明惡魔名金色光者，法身智境真假一相一向。離垢菩薩未明心境平等，要假一切智王，明觀心境理徹無二，心境如幻，一切境界幻智幻生，即於境不迷。妄相心魔，總法界皆為佛事，名為奔散。道場神慈悲歡喜者，法悅也。道場神於彼王而生子想者，明破見由智，起行化俗由悲，明此位智由慈悲所生故，觀智如子。乃至合會輪王者毘盧遮那是，道場神我身是者，明恐人不解其意，託事像之，令易解故。終不可以心外別有境魔。但明心無內外中間，萬法自他同體，一亦不一、他亦不他。只為法幽難顯，借事表明，諸有智者以譬喻得解。乃至一切初發無上大菩提心，皆先起大願大慈悲心教化眾生，方求出要利眾生之行。及至行滿，此法不移。一切諸佛皆如是，先從大慈悲大願行生故。十方世界無量諸佛將成佛時，皆於臍中放大光明來照我身及我宮殿屋宅者，悲宮智殿，養育為屋，生死海為宅。明臍處身之中，一切眾生生長之際，此處是含生生長之藏。如樹根魁之際，向上長莖幹枝條，向下生根入地，處陰陽之中際、發生之元始。又如甲子旬中以戌為天魁，左生陽、右生陰。今臍中放光者，表受生之元始，如天魁之像，起慈悲之始、生大智之元故。如人生亦爾，初生少小漸長大者，亦從臍輪起氣，通於上下生長之性，此處是受氣始生之元故。從此放也是其乾位，是始終之際、生長之元，此臍中是也。又表處智悲之中際，成智之中，即眉間毫相是。成大悲之中，即臍中是故。此是十一地普賢處世利生門，治十地中出世緣真利生不自在、行不廣大障。如〈十定品〉中，諸菩薩求覓普賢三求覓者，是隨大智之中行檀度為主，總統法界波羅蜜海門也。都言三世一切佛以慈悲為初生，無慈悲利物、有厭生死，即是二乘及淨土菩薩，後迴心始可歸真。定性之流，多劫難返。餘如經自具。我唯知此菩薩大願智幻解脫者，明推德昇進。推德昇進中有三門：一示善友之處，云在三十三天。有王名正念，明智淨自在如天王。名正念者，表淨智無念而自在任理施為，不為而萬事自為，明十一地淨智任運應現也。在十住位中，但名正念。天子問其梵行，未云有女。至此十一地中名王，又云有女，明以智生悲也。有女名天主光者，表無作智中慈悲無染性任用利物也。此位表智圓用無前後也。取天，表處生死中自在神化無方，非即在於處所也。敬申所求云我得菩薩解脫名無礙念者，得三世無礙智，一念印三世古今及未來一切眾生生死劫量及一切三世諸佛成道劫量，一念遍知無不了然，如今現前。以無妄念智現前，諸法本如是故，此明無妄念之正念智也。於中所有諸劫中諸佛之數，於諸劫中或供養多佛增減不定者，是一念中無念正智普皆供養三世諸佛之數，此是無久近中久近之狀也。總無時之大圓智境，法自如是，不由修正也。修但自照十二緣生，達妄成智，智無所修，但自解迷，真無可作，亦無三世古今之性。此是十一地中第二地善知識。次十一地中第二地善知識已下，總明正念中無礙智用遍周同行攝生之行身也。此是十方一切世界例然，六道等遍，總從摩耶夫人大悲海生，以正念無作智為體也。此是十一地中戒波羅蜜，以智生悲門故，女名天主光。

As for Sudhana's asking Lady Māyā how long ago she attained this liberation, Māyā answered: 'Good man, it was in ancient times, beyond what can be known by the supernormal powers and divine eye of a bodhisattva in their final existence; it is known only to Buddhas.' The meaning is that it cannot be known by divisions of time, nor can it be measured by numbers of kalpas. One must use the seal of Buddha-wisdom silently to unify past and present, exhausting all measures and relinquishing views of beginning and end; only then can one know the length or brevity of her resolve and attainment of the Dharma. If one maintains views of beginning and end, even if one were to calculate a number by comparing dust motes of endless lands, there would be no way to comprehend it. Even if one were to compare dust motes of endlessly unfolding lands into a number, it could still not be comprehended. When numbers are forgotten and attachments exhausted, wisdom manifests and it is known. Thus, one cannot calculate its distance using quantitative reckoning. If one used reckoning methods to exhaust endless kalpas calculating the volume of empty space within a pore, one could never find its limits, because empty space cannot receive measurements. This measurelessness is taken as the time attained. As Mañjuśrī's gāthā says: 'In a single thought one universally contemplates immeasurable kalpas; / There is no going, no coming, and no abiding. / In this way one completely knows the events of the three periods of time, / Surpassing all expedients and accomplishing the ten powers.' This is the great reckoning of a bodhisattva in their final existence. At that time, the kalpa was named Pure Light, which indicates that the dharmakāya is the substance of the kalpa. The world was named Meru Virtue, meaning that attainment of the unshakeable is the substance of the world. Although there were mountains where the five destinies lived mixed together, yet the country was formed of many jewels, pure, adorned, and without defilement or evil—this is because when one's own mind alone is pure, all realms are pure, and the myriad phenomena are without defilement. If one forms views of pure and defiled, one's own mind perceives impurity. This shows that great compassion universally encompasses the five destinies and great wisdom is devoid of views of defiled and pure; hence it is named 'adorned with many jewels'. That there were one hundred thousand kotis of four-continent worlds indicates the stages of myriad practices benefiting sentient beings. That there was a four-continent world named Lion Banner indicates that great wisdom is all-pervading, and the ten directions are a single realm. Within it were eighty kotis of royal cities, and one royal city named Sovereign Banner, which indicates practicing the eightfold noble path and the ten pāramitās. The place where wisdom roams and abides is called the residence of the wheel-turning king, styled Sovereign Banner; the king's name was Great Majestic Virtue, which means that wisdom's sovereignty is able to govern saṃsāra without destroying itself. To the north of that royal city was a bodhimaṇḍa named Full Moon Radiance. To the north of the city: the north is the position of Kan, which is where the wisdom of teachers and rulers abides, the position that remedies confusion; hence it is styled a bodhimaṇḍa. Because it can remedy grasping and delusion, it is named Full Moon Radiance. The deity of that bodhimaṇḍa was named Compassionate Virtue, because wisdom's transforming of confusion takes compassion as its virtue. There was a bodhisattva named Free of Defilement Banner: initiating practice from the dharmakāya, his nature is spontaneously free of defilement. 'Sitting in the bodhimaṇḍa about to attain complete awakening': 'about to' means wishing to attain. There was an evil Māra named Golden Light, who came to the bodhisattva's place together with his retinue and troops. That wheel-turning king of Great Majestic Virtue, having already attained the bodhisattva's supernormal powers, sovereignly manifested troops several times more numerous, surrounding the bodhimaṇḍa, so that the host of Māras were panicked and terrified and all fled and scattered—the meaning is that the evil Māra named Golden Light represents the real and unreal having one identical mark and single orientation in the realm of dharmakāya wisdom. The bodhisattva Free of Defilement had not yet clarified the equality of mind and objects; he had to rely on the King of All-Wisdom to clearly contemplate that the principle of mind and objects thoroughly penetrates without duality. Mind and objects are like illusions: all realms are illusory wisdom and illusory births, whereupon one is not deluded by objects. The mind-māras of false marks and the entire dharmadhātu all become Buddha-activities, which is called 'fleeing and scattering'. That the bodhimaṇḍa deity felt compassionate joy means Dharma-delight. That the bodhimaṇḍa deity conceived the thought of a son toward that king shows that shattering views relies on wisdom, while initiating practice to transform the mundane relies on compassion. This shows that wisdom in this stage is born of compassion; hence wisdom is viewed like a son. Furthermore, bringing together the wheel-turning king as Vairocana and the bodhimaṇḍa deity as myself: this shows that, for fear that people might not understand the meaning, he relied on phenomena to represent it, making it easy to comprehend. Ultimately one must not take there to be external objects or Māras outside the mind. It simply clarifies that the mind has no inside, outside, or middle, and that the myriad phenomena, self and other, are of the same essence: the one is not single, and the other is not other. It is merely because the Dharma is profound and difficult to reveal that he borrowed phenomena to express it clearly; the wise gain understanding through parables. Furthermore, in all initial generation of the supreme mind of great awakening, one always first gives rise to great vows and a mind of great compassion to teach and transform sentient beings, and only then seeks the essential practices for liberation that benefit sentient beings. When one reaches the fulfillment of practice, this Dharma does not change. All Buddhas are like this, because they are born first from great compassion and great vowed practices. 'When immeasurable Buddhas of the worlds of the ten directions are about to attain Buddhahood, they all emit great light from their navels to illuminate my body, my palaces, halls, and houses': the palace of compassion and hall of wisdom, with nurturing as the house and the ocean of saṃsāra as the residence. It shows that the navel is in the center of the body, the juncture where all sentient beings grow and develop; this place is the storehouse where sentient beings grow and develop. Like the root-knurl of a tree, it grows stems, trunks, and branches upward, and sprouts roots downward into the earth; it is situated in the juncture between yin and yang, the origin of sprouting and arising. It is also like the Jiazi cycle, in which Xu is the Heavenly Knurl, giving rise to yang on the left and yin on the right. Now, the emission of light from the navel symbolizes the origin of taking birth, like the image of the Heavenly Knurl, the beginning of giving rise to compassion and the origin of generating great wisdom. Human life is also like this: from initial infancy gradually growing up, qi also arises from the navel-wheel, penetrating the upward and downward nature of growth, because this place is the origin of receiving qi and beginning life. Light emitted from here is also its Qian position, the juncture of beginning and end, the origin of growth; the navel is just this. It also symbolizes abiding in the juncture between wisdom and compassion. The center of accomplishing wisdom is the ūrṇā between the eyebrows; the center of accomplishing great compassion is the navel. This is the stage of Samantabhadra's abiding in the world to benefit sentient beings in the eleventh ground, remedying the obstruction in the ten grounds of world-transcending affinity with the real where benefiting sentient beings is not sovereign and practice is not vast. As in the 'Chapter on the Ten Samādhis', the bodhisattvas' three searchings for Samantabhadra take practicing the perfection of giving in accordance with great wisdom as chief, commanding the sea of pāramitās of the dharmadhātu. In sum, all Buddhas of the three periods of time take compassion as their initial birth. If one lacks compassion to benefit beings and is repulsed by saṃsāra, that is the two vehicles and Pure Land bodhisattvas; only after turning their minds can they return to reality. Those of fixed nature find it difficult to return for many kalpas. The rest is as fully stated in the sūtra itself. 'I only know this bodhisattva's liberation of the illusory arising of great vows and wisdom': this clarifies deferring to others' virtues to advance. Deferring to others' virtues to advance contains three gates: First, pointing out the kalyāṇamitra's dwelling, saying it is in the Trāyastriṃśa heaven. There was a king named Right Mindfulness, which indicates that wisdom is pure and sovereign like a heavenly king. Being named Right Mindfulness symbolizes that pure wisdom is without thought yet sovereign, acting in accordance with principle, doing nothing yet the myriad things are accomplished of themselves; this shows that the pure wisdom of the eleventh ground spontaneously manifests in response. In the stage of the ten abodes, he was merely called Right Mindfulness. The devaputra asked about his brahmacarya, but did not say he had a daughter. Arriving here at the eleventh ground he is called a king, and it also says he has a daughter, which shows generating compassion through wisdom. Having a daughter named Heavenly Lord Radiance symbolizes that within unproduced wisdom, the unsoiled nature of compassion spontaneously functions to benefit beings. This stage symbolizes that wisdom and its function are complete, without before and after. Taking the heavens symbolizes sovereign spiritual transformations without fixed direction while abiding in saṃsāra, not that it is strictly located in a physical place. Reverently stating what he sought, [the king] said: 'I have attained the bodhisattva liberation named Unhindered Mindfulness'—one attains unhindered wisdom of the three periods of time, in a single thought imprinting the three periods of time, past, present, and future, the kalpa-measures of all sentient beings' births and deaths, and the kalpa-measures of all Buddhas of the three periods of time achieving the Way; in a single thought knowing all completely without lack of clarity, just as if present before one now. Because wisdom free of false thoughts manifests before one, and all phenomena are originally like this, this clarifies the wisdom of right mindfulness free of false thoughts. Within it, the number of Buddhas across all kalpas, and whether across kalpas one makes offerings to many Buddhas or not, with increases and decreases being indeterminate—these are all the numbers of Buddhas of the three periods of time universally made offerings to by thought-free right wisdom in a single thought. This is the appearance of duration and brevity within what has neither duration nor brevity. The realm of the Great Round Mirror Wisdom completely devoid of time is inherently like this in its Dharma-nature; it does not depend on cultivation and realization. Cultivation is merely illuminating the twelve links of dependent origination by oneself, penetrating delusion to become wisdom. Wisdom has nothing to be cultivated; one merely resolves delusion by oneself. The real cannot be fabricated, nor does it have the nature of the three periods of time, past or present. This is the kalyāṇamitra of the second [sub-]ground in the eleventh ground. From the kalyāṇamitra of the second [sub-]ground in the eleventh ground downward, it generally clarifies the active body of the unhindered function of wisdom within right mindfulness, universally practicing the same practices and embracing sentient beings. This is uniformly true throughout all worlds of the ten directions, equally pervading the six destinies; all are born from Lady Māyā's ocean of great compassion, with the unproduced wisdom of right mindfulness as their substance. This is the moral discipline pāramitā in the eleventh ground: because it is the gate of generating compassion through wisdom, the daughter is named Heavenly Lord Radiance.