新華嚴經論 5.8

5.8

如說〈十迴向品〉時，何故昇兜率天？何故如來兩膝之上而放光明？何故上首菩薩下名悉同名之為幢？所從來國下名悉同名之為妙？為兜率天於欲界中上下處中故。如四天王天總是帝釋所攝，連妙高頂總是一天之界所收。夜摩天名第二天。四天王、天帝釋妙高俱連地界，夜摩天已上方是空居，以兜率天上下居中，向上即化樂、他化二天。以此天於欲界中處中故，故於此天和會理事、會於中道，迴理向事、迴事向理，理事無礙，成理事無礙智慈妙用之門，故名迴向。夫十住初心理事無礙自會中道，非在後位始有迴向。為化眾生故，名目法則須存。從初發心住已後五位之內，理事本自迴向。今此第三位中，迴向前十住、前十行二法位無礙，說名迴向之位。不在第三普和諸位名為迴向，託事表法故。於此天說十迴向，如來膝上放光者，為膝迴旋屈申之所，自在莫過於膝，故膝上放百千億那由他光明，用表理事涅槃生死無礙卷舒自在。亦是以事表法。此之一部之典，名言境界身相名目及放光明，總是所表自證法門。此位中上首菩薩名之為幢，為明十迴向菩薩智悲自在，能壞自他惑業，於生死中能建眾德，名之為幢。幢者建德，不傾動義、降怨義、摧壞義、堅固義。勝智立，法幢堅；建大慈，心堅固；摧慢山，遊寶路；籍蓮臺，成妙悟。是故此位菩薩名之為幢。為以不動無作智悲，能破自他生死故。此《華嚴經》十住、十行、十迴向、十地，位位有佛果故。又此位菩薩，能建勝德，常處生死，誓度一切無盡眾生，而智無怯懼，名之曰幢。以了無明為智智故，有忻厭者不可為。又行施波羅蜜時，若有乞者乞諸財寶，盡所有及身若命、盡世所有，皆悉歡喜，心不傾動，名之曰幢。幢者，不傾動義。施有二種：一者以法施、二者事施。以法施者，以施人無我所故，一切無念，名為法施。事施者，以物與眾生，於身命財所求無悋。此位菩薩行二種施，尋常無懈，廣如此十向位中說。何為所從來國名之為妙？明此位菩薩智慧妙用。以妙用自在，不滯有無及諸見量限礙等過，名之為國。何為本所事佛同名為幢與己同號？明此位菩薩既成妙用，與佛妙用理事因果當位體齊，還同前十住十行當位與所事佛因果體齊，位位如是。爾時金剛幢菩薩承佛神力，入菩薩智光三昧。入是三昧已，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數諸佛，皆同一號，號金剛幢，而現其前。還如前十三種加金剛幢菩薩。承佛神力，推德於尊，師弟之敬，入智光三昧。三昧者，名之等引。入是三昧，引生無量教光。以根本智為光體，差別智為教光，隨根與益。智能破闇，光者是教，為教能破迷惑故，發生明解開一切眾生智日故，令其眾生密雲昏夜不迷亂故，能決盲聾開耳目故，能令邪慢之山悉傾倒故。教光如是，不可思議。前十行位功德林菩薩入善思惟三昧，此十迴向位金剛幢菩薩入智光三昧，以明五位層級次第增廣眉目行相。前位明始善思惟，此位明妙用自在放光遐照。前位過萬佛剎微塵數世界外，有萬佛剎微塵數佛來；此位過十萬佛剎微塵數世界外，有十萬佛剎微塵數佛來。亦明五位次第增廣進修之門皆亡情，以定慧門入重玄理事照之，方可悉解，不可玄頭斟酌生增上慢。十三加者，以言讚善、以手摩頂、十方諸佛與金剛幢菩薩十種智、此土如來光照其身。以言讚歎者，為明所說法及法不謬故。手摩其頂者，表說法者與佛智相及故。與智慧者，明說法者與佛智同故。此土如來光照其身者，明與佛教光合故。又以光覺觸，許令說法故。十三加者，欲令後世斷疑成法，令生信故。論其實體，總是諸佛隨諸位位行門，依本位法而立其名、而現其身，與眾生作法軌則，令其倣學，使令悟入。佛既立教，學者必得不虛。所以同名者也，十住十行中已釋訖。此位之內有〈昇兜率天宮品〉、〈兜率天宮偈讚品〉、〈十迴向品〉，此三品經成斯一位十向法門法用軌則，學之者依之成則。

When explaining the "Chapter on the Ten Dedications of Merit", why is there an ascent to the Tuṣita heaven? Why does the Tathāgata emit light from upon his two knees? Why do the principal bodhisattvas all share the same second element of their names, called "Banner" (dhvaja)? Why do the lands from which they come all share the same second element of their names, called "Wondrous" (su-)? Because the Tuṣita heaven occupies the middle position above and below within the desire realm. The heavens of the Four Heavenly Kings are entirely subsumed under Śakra, and together with the summit of Mount Meru, they are all contained within the realm of a single heaven. The Yāma heaven is named the second heaven. The Four Heavenly Kings and Śakra's Meru are both connected to the terrestrial realm, whereas from the Yāma heaven upward are the celestial dwellers; because the Tuṣita heaven dwells in the middle above and below, and above it are the two heavens of Nirmāṇarati and Paranirmitavaśavartin. Because this heaven occupies the middle position within the desire realm, in this heaven principle and phenomena are harmoniously unified, converging in the Middle Way: dedicating principle toward phenomena, and dedicating phenomena toward principle, principle and phenomena are unimpeded, completing the gate of the wondrous function of wisdom and compassion where principle and phenomena are unhindered; hence it is called "dedication of merit" (pariṇāmanā). In truth, the initial mind of the ten abodes already harmonizes principle and phenomena without obstruction and naturally accords with the Middle Way; it is not that dedication of merit only begins in a later stage. Yet for the sake of transforming sentient beings, names and rules must be maintained. From the abode of the initial aspiration onward throughout the five stages, principle and phenomena are inherently dedicated to each other. Now, in this third stage, dedicating the unimpeded states of the previous two Dharma-stages—the previous ten abodes and ten practices—it is called the stage of dedication of merit. It is not that universal harmonization of all stages exists only in the third stage to be called dedication of merit; it is that concrete phenomena are employed to express the Dharma. The preaching of the ten dedications of merit in this heaven, and the Tathāgata emitting light from upon his knees, is because the knees are the place of turning, bending, and extending; nothing surpasses the knees in ease and freedom. Thus, from upon his knees he emits hundreds of thousands of koṭis of nayutas of rays of light, using this to express the unhindered rolling up and unfolding at ease of principle and phenomena, nirvāṇa and saṃsāra. This, too, is using concrete phenomena to express the Dharma. In this entire scripture, the terms, realms, bodily marks, designations, and emissions of light are all expressions of the dharmamukhas of one's own realization. In this stage, the principal bodhisattvas are called "Banner" (dhvaja) to clarify that the bodhisattvas of the ten dedications of merit have sovereign control over wisdom and compassion, are able to destroy their own and others' afflictions and karma, and can establish all virtues within saṃsāra; hence they are called "Banner". A banner means establishing virtue, being unshakeable, subduing adversaries, crushing and demolishing, and being firm and solid. Superior wisdom is established, the Dharma banner is firm; great compassion is set up, the mind is solid; the mountain of pride is shattered, one roams the jewelled road; relying on the lotus pedestal, wondrous awakening is accomplished. Therefore, the bodhisattvas of this stage are called "Banner". It is because with unmoving, unconditioned wisdom and compassion they can destroy their own and others' saṃsāra. This is because in the ten abodes, ten practices, ten dedications of merit, and ten grounds of this Avataṃsaka Sūtra, every single stage contains the Buddha-fruit. Furthermore, the bodhisattvas of this stage can establish superior virtues, constantly abide in saṃsāra, and vow to deliver all inexhaustible sentient beings without fear in their wisdom; hence they are called "Banner". Because they understand that avidya is the wisdom of wisdom, those who harbor longing and revulsion cannot achieve this. Moreover, when practicing the dāna-pāramitā, if there are beggars seeking all kinds of wealth and jewels, they give all they possess, even their bodies and lives, everything in the world, with total joy and an unshakeable mind; hence they are called "Banner". "Banner" means unshakeable. Giving is of two kinds: first, giving of Dharma; second, phenomenal giving. Giving of Dharma means that because one gives people freedom from the sense of "mine", being free of all conceptual thought, it is called Dharma giving. Phenomenal giving means giving material things to sentient beings, without begrudging body, life, or wealth when asked. The bodhisattvas at this stage practice these two kinds of giving constantly without laxity, as is broadly explained in this stage of the ten dedications. Why are the lands from which they come called "Wondrous"? This illustrates the wondrous function of the wisdom of the bodhisattvas at this stage. Because their wondrous function is sovereign and free, not lingering in existence or nonexistence, or in the faults of views, limitations, and obstructions, they are called their "lands". Why do the Buddhas whom they originally served share the name "Banner", identical to their own names? This clarifies that once the bodhisattvas at this stage accomplish their wondrous function, their essence in this stage is equal to the Buddha's wondrous function, principle and phenomena, cause and effect, just as in the previous ten abodes and ten practices, where in each stage their essence is equal to the cause and effect of the Buddhas they serve; every stage is like this. At that time, the bodhisattva Vajradhvaja, through the Buddha's spiritual power, entered the bodhisattva samādhi of wisdom-light. Having entered this samādhi, in each of the ten directions, beyond worlds as numerous as the dust motes in a hundred thousand Buddha-lands, there appeared before him a hundred thousand Buddha-lands' dust motes of Buddhas, all sharing the same name of Vajradhvaja. As before, they bestowed the thirteen kinds of empowerment upon the bodhisattva Vajradhvaja. Through the Buddha's spiritual power, deferring virtue to the Honoured One in reverence between teacher and pupil, he entered the samādhi of wisdom-light. Samādhi is called balanced concentration. Entering this samādhi brings forth immeasurable light of teaching. Taking fundamental wisdom as the essence of the light and discriminating wisdom as the light of teaching, it provides benefits in accordance with faculties. Wisdom can destroy darkness, and the light is the teaching: because the teaching can destroy confusion and delusion, give rise to clear understanding, and unveil the sun of wisdom for all sentient beings; because it prevents sentient beings from becoming bewildered in dense clouds and dark nights; because it can cure the blind and deaf and open their ears and eyes; and because it can cause the mountains of perverse pride to collapse entirely. Such is the light of teaching, inconceivable. In the previous stage of the ten practices, the bodhisattva Guṇavana entered the samādhi of well-focused contemplation; in this stage of the ten dedications of merit, the bodhisattva Vajradhvaja entered the samādhi of wisdom-light, in order to clarify the distinguishing features of the practices in the gradual expansion through the levels of the five stages. The previous stage clarified the initial well-focused contemplation; this stage clarifies the sovereign wondrous function emitting light to shine afar. In the previous stage, from beyond worlds as numerous as the dust motes in ten thousand Buddha-lands, ten thousand Buddha-lands' dust motes of Buddhas came; in this stage, from beyond worlds as numerous as the dust motes in a hundred thousand Buddha-lands, a hundred thousand Buddha-lands' dust motes of Buddhas came. This also clarifies that the gates of advanced cultivation through the gradual expansion of the five stages all eliminate attachments of feeling; only when one enters the profound, doubly obscure principle and phenomena through the gate of samādhi and wisdom to illuminate them can one fully understand, and one must not make superficial conjectures in one's head and give rise to excessive pride. As for the thirteen empowerments: praising with words of goodness; rubbing the crown of the head with the hand; the Buddhas of the ten directions bestowing the ten kinds of wisdom upon the bodhisattva Vajradhvaja; and the Tathāgata of this world illuminating his body with light. Praising with words is to clarify that the Dharma expounded matches the true Dharma without error. Rubbing his head with the hand indicates that the expounder of the Dharma and the Buddha's wisdom extend to and reach each other. Bestowing wisdom clarifies that the expounder of the Dharma is identical with the Buddha's wisdom. The Tathāgata of this world illuminating his body with light clarifies that he merges with the Buddha's light of teaching. Furthermore, by awakening and touching him with light, he permits him to preach the Dharma. The thirteen empowerments are intended to cause future generations to sever doubts and realize the Dharma, and to give rise to faith. In terms of their actual essence, the Buddhas simply establish names and manifest bodies in accordance with the practice gates of each stage and based on the Dharma of that very stage, serving as models and rules for sentient beings to emulate and learn from, causing them to awaken and enter. Once the Buddha establishes the teaching, those who learn it will surely attain it without fail. The reason for their sharing the same name has already been explained in the sections on the ten abodes and ten practices. Within this stage are the "Chapter on Ascending to the Tuṣita Deva Palace", the "Chapter on Verses of Praise in the Tuṣita Deva Palace", and the "Chapter on the Ten Dedications of Merit"; these three chapters of the sūtra complete the rules and models for the Dharma functions of the dharmamukhas of the ten dedications of this single stage, and those who study it rely on them to establish their standard.