新華嚴經論 5.12

5.12

第六重令善財證法別者，如經中從第二會〈光明覺品〉，於如來兩足輪下放光明遍照百千那由他三千大千世界，乃至如是無量無數無邊無等、不可稱不可量不可說、盡虛空遍法界所有世界，四維上下亦復如是，蒙光照及，一切處金色世界、一切處文殊師利，乃至十色世界中覺首、目首等十首菩薩，各與十佛剎微塵數菩薩同時發來，各說一法，如是十法共成信位法門。如善財童子於覺城東，是文殊師利說種種法而生信心，還倣前信位之中文殊覺首等十首菩薩所成信位。第三會昇須彌山頂，法慧等十慧菩薩各說一法門，共成十住。如善財童子南行至妙峰山頂見德雲比丘及已下十善知識，還如前經中昇須彌山頂，法慧等十慧菩薩說十住法門。第四會昇夜摩天宮，功德林等十林菩薩各說一法，共成十行法門。如善財童子南行至三眼國，見善住比丘及已下十善知識，還如前經中功德林說十行法門，一一以行行之。第五會昇兜率天宮，金剛幢等十幢菩薩各說一法，共成十迴向法門。如善財童子南行至廣大國，青蓮華長者及已下十善知識，還如前經中金剛幢等十幢菩薩所說十迴向法門。善財一一詢友，以行行之。第六會昇他化自在天宮，金剛藏等菩薩說十地法門。如善財童子至此閻浮提迦毘羅城，婆珊婆演底夜天及已下十善知識，還如前經中，他化自在天宮金剛藏菩薩說十地法門。善財詢友，一一以行行之。第七會昇第三禪，為八禪眾說一生補處菩薩入佛華三昧所有法門，十一地等覺位中普賢境界。如善財童子至摩耶夫人及已下十善知識，還如前《瓔珞經》中重說華嚴次第，十一地法門普賢境界。善財詢友，一一以行倣而行之，令成後則。第八會佛地法門，於菩提場中始成正覺時說。如善財童子至海岸國大莊嚴園林毘盧遮那莊嚴藏廣大樓閣彌勒菩薩所，以為善財佛果圓滿善知識也。還如前經中如來於菩提場中始成正覺，及三十七〈如來出現品〉。如經中〈如來出現品〉前〈普賢行品〉，〈出現品〉後〈離世間品〉，還是普賢菩薩說。善財童子一一倣之。還從前五位、摩耶夫人十一地等覺位中，乘普賢行而自成正覺，出現世間。還以普賢行導利眾生，令離世間。善財童子還以倣之。從彌勒菩薩後，自見其身入普賢身中，即明自乘普賢行自成正覺，於世常以普賢行導引眾生令離世間。自見其身入普賢身者，明行滿同普賢故。法相似，同一體故。〈如出現品〉，即是經中如來自放眉間光灌文殊頂，放口中光灌普賢口，令此二人共相問答，明因果理事交徹相入故。以此二人理事體用二門成佛果故，出現世間。如善財童子至於彌勒所，彌勒菩薩令善財還見初善知識文殊師利，善財聞已，憶念之間便聞普賢菩薩名，乃入無量三昧門，便見其身入普賢身，及於彌勒樓閣中會三世事在於今時，即是善財童子功窮極果。彌勒菩薩而與會之，令成法則，令使後學信解證入無疑。經中但有法門，未有人求學者故，令善財詢友，一一以行行之，一如前經之法則。若也空施法則，還恐在行猶迷，故令善財以行行之，令使後學無滯。彌勒令善財却見文殊，明從法身理體根本智為因，見彌勒菩薩是善財乘法身本智為因，及諸善知識所行普賢行，以成自己佛果。見彌勒之後入普門法界，自見其身入普賢身者，雖成正覺，常以普賢行利益眾生。即明文殊、普賢、彌勒佛果三人始終一處，表通因徹果。此三人之道，是古佛之大都、是源始之法際。若速解者即本來全得，處迷者自沒輪迴。為古佛道法本來常如是故，非生滅法，無作為也。修之者及以放逸者皆有作者故，欣寂不當、放逸還非，以自情纏乖其聖性。是故道者，以定慧力善自觀之，勿滯其事。

Sixth, regarding the distinction of causing Sudhana to realize the dharma: As in the sūtra, from the second assembly's "Chapter on the Illumination of Light," light is emitted from under the wheels of the Tathāgata's two feet, comprehensively illuminating hundreds of thousands of nayutas of trichiliocosms, up to an immeasurable, countless, boundless, matchless, ineffable, unmeasurable, unspeakable number of worlds throughout empty space and the entire dharmadhātu, and the four intermediate directions, the zenith, and the nadir are also like this; reaching and shining upon all places, there are golden-colored worlds everywhere, Mañjuśrī everywhere, and down to the ten "Chief" bodhisattvas such as Bodhiśrī and Netraśrī in the worlds of ten colors, each setting forth simultaneously with bodhisattvas as numerous as the dust motes of ten buddha-lands, each expounding one dharma—such ten dharmas together accomplish the dharma-gates of the stage of faith. This is like Sudhana at the east of the City of Awakening, where Mañjuśrī expounds various dharmas so that he generates faithful mind, precisely emulating the stage of faith accomplished previously by the ten "Chief" bodhisattvas, Mañjuśrī, Bodhiśrī, and the rest, in the stage of faith. In the third assembly, ascending to the summit of Mount Sumeru, the ten "Wisdom" bodhisattvas such as Dharmamati each expound one dharma-gate, together accomplishing the ten abodes. This is like Sudhana traveling south to the summit of Mount Sugopita to see the monk Meghaśrī and the following ten kalyāṇamitras, precisely like the previous ascending to the summit of Mount Sumeru in the sūtra where the ten "Wisdom" bodhisattvas such as Dharmamati expound the dharma-gates of the ten abodes. In the fourth assembly, ascending to the Yāma Deva Palace, the ten "Forest" bodhisattvas such as Guṇavyūha each expound one dharma, together accomplishing the dharma-gates of the ten practices. This is like Sudhana traveling south to the country of Trinayana to see the monk Supratiṣṭhita and the following ten kalyāṇamitras, precisely like the previous expounding of the dharma-gates of the ten practices by Guṇavyūha in the sūtra, practicing them one by one through practice. In the fifth assembly, ascending to the Tuṣita Deva Palace, the ten "Banner" bodhisattvas such as Vajradhvaja each expound one dharma, together accomplishing the dharma-gates of the ten dedications of merit. This is like Sudhana traveling south to the great country to Utpalabhūti the householder and the following ten kalyāṇamitras, precisely like the previous dharma-gates of the ten dedications of merit expounded by the ten "Banner" bodhisattvas such as Vajradhvaja in the sūtra, Sudhana inquiring of friends one by one and practicing them through practice. In the sixth assembly, ascending to the Paranirmitavaśavartin Deva Palace, bodhisattvas such as Vajragarbha expound the dharma-gates of the ten grounds. This is like Sudhana arriving at the city of Kapilavastu in this Jambudvīpa, at the night goddess Vāsanavanti and the following ten kalyāṇamitras, precisely like the previous expounding of the dharma-gates of the ten grounds by Vajragarbha Bodhisattva in the Paranirmitavaśavartin Deva Palace in the sūtra, Sudhana inquiring of friends and practicing them one by one through practice. In the seventh assembly, ascending to the third dhyāna to expound for the assemblies of the eight dhyānas all the dharma-gates of the bodhisattvas bound to one last birth entering the samādhi of the flowers of the Buddha, the realm of Samantabhadra in the stage of equal awakening of the eleventh ground. This is like Sudhana arriving at Queen Māyā and the following ten kalyāṇamitras, precisely like the sequence of the Avataṃsaka expounded again in the previous Ratnamālā Sūtra, the dharma-gates of the eleventh ground and the realm of Samantabhadra, Sudhana inquiring of friends and imitating and practicing them one by one through practice so as to establish a future model. In the eighth assembly, the dharma-gates of the Buddha ground were expounded at the bodhimaṇḍa when first realizing correct awakening. This is like Sudhana arriving at the Great Arrayed Garden in the Country of the Sea Coast, at the great pavilion of the Vairocana-array treasury of Maitreya Bodhisattva, taking him as Sudhana's kalyāṇamitra of the complete Buddha fruition. This is precisely like the previous Tathāgata first realizing correct awakening in the bodhimaṇḍa in the sūtra, and the thirty-seventh "Chapter on the Appearance of the Tathāgata." As in the sūtra, before the "Chapter on the Appearance of the Tathāgata" is the "Chapter on the Practices of Samantabhadra," and after the "Chapter on the Appearance" is the "Chapter on Leaving the World," both being expounded by Samantabhadra Bodhisattva. Sudhana emulates them one by one. Again from the previous five stages and Queen Māyā's eleventh ground of equal awakening, he mounts the practices of Samantabhadra and personally realizes correct awakening, appearing in the world. Again he uses the practices of Samantabhadra to guide and benefit sentient beings, causing them to leave the world. Sudhana likewise emulates this. After Maitreya Bodhisattva, he personally sees his own body enter into Samantabhadra's body, which clarifies that he personally mounts the practices of Samantabhadra and personally realizes correct awakening, and in the world constantly uses the practices of Samantabhadra to guide sentient beings to leave the world. Seeing his own body enter into Samantabhadra's body clarifies that his practices are fulfilled and identical with Samantabhadra. Because their dharmas are similar, they are of the same single essence. In the "Chapter on the Appearance," the Tathāgata in the sūtra personally emits light from between his eyebrows to anoint the crown of Mañjuśrī's head, and emits light from within his mouth to enter Samantabhadra's mouth, causing these two persons to question and answer each other, clarifying that cause and effect, principle and phenomena, thoroughly interpenetrate. Because they accomplish the Buddha fruition through the two gates of principle and phenomena, essence and function of these two persons, they appear in the world. When Sudhana arrives at Maitreya's place, Maitreya Bodhisattva causes Sudhana to go back and see his initial kalyāṇamitra Mañjuśrī; after Sudhana hears this, in the space of a single thought he then hears the name of Samantabhadra Bodhisattva, enters into immeasurable samādhi gates, and sees his own body enter into Samantabhadra's body; and inside Maitreya's pavilion he synthesizes the events of the three times into the present moment—this is Sudhana's efforts reaching the ultimate fruition. Maitreya Bodhisattva harmonizes them for him, causing it to become a model, so that future practitioners may believe, understand, and realize entry without doubt. In the sūtra there were only the dharma-gates without anyone seeking to learn them; therefore Sudhana was caused to inquire of friends and practice them one by one through practice, exactly like the model of the previous sūtra. If the model were merely set forth in empty abstraction, one might still fear confusion in practice; hence Sudhana was made to practice them through practice, so that later learners would have no stagnation. Maitreya causing Sudhana to go back and see Mañjuśrī clarifies taking the fundamental wisdom of the principle-essence of the dharmakāya as the cause; seeing Maitreya Bodhisattva is Sudhana's mounting the original wisdom of the dharmakāya as the cause, as well as the practices of Samantabhadra carried out by the various kalyāṇamitras, to accomplish his own Buddha fruition. Entering the universal gate dharmadhātu after seeing Maitreya and personally seeing his own body enter into Samantabhadra's body means that although he has realized correct awakening, he constantly benefits sentient beings with the practices of Samantabhadra. This clarifies that the three persons—Mañjuśrī, Samantabhadra, and Maitreya of the Buddha fruition—are unified from beginning to end, signifying the complete penetration of cause to fruition. The path of these three persons is the great metropolis of the ancient Buddhas and the primordial bounds of the Dharma. If one awakens swiftly, one obtains all from the very beginning; those abiding in confusion drown in saṃsāra of themselves. Because the Dharma of the ancient Buddhas' path is originally always like this, it is not a phenomenon of arising and ceasing, nor is there any contrivance. Those who cultivate it and those who are indolent both have contrivance; thus delighting in stillness is inappropriate, and indolence is likewise wrong, for both entangle oneself in sentiments and run counter to one's noble nature. Therefore, practitioners of the Way, using the power of samādhi and wisdom, should observe this well on their own, and not stagnate in phenomenal particulars.