新華嚴經論 7.41

7.41

第七明蘊修成德者，從第六會昇他化自在天宮中，如來眉間放光明，名菩薩力焰明。此光與初會中如來眉間所放光明終而復始，至本處故，說〈十地品〉一品經是也。無昇他化天宮品、無偈讚品者、為明十地果終住法本宮，恒遍一切，功終行極更無昇進。乃至三禪、十方世界亦同此也，為表果終十地智滿無進修故，常對諸佛現在前故，為非新來無稱歎故。此十地門，但於十住、十行、十迴向中，蘊積功成使令滑熟，更無所住任運而成，自令具足一切諸法。何故於此天處而說十地法門？為此天依他起化以成自樂，名之他化自在天。此位菩薩依眾生故而行悲智，興諸行雲、雨諸法雨以成為樂，無自心相作諸行相。以處表法故，須此處而說十地法門。依藏法師，說此品時有三加五請者，檢尋經意，佛有十三種加，解脫月菩薩及諸菩薩有四請。佛有十三種加金剛藏菩薩者，一他方佛有十二種加金剛藏菩薩，使令遣說。二毘盧遮那如來眉間放光照金剛藏菩薩身，光中說偈勸令使說。此為光加，通為十三。十方諸佛十二種加者，一諸佛現其前，以言讚慰使令說法。二與十種智及自善根，法如是加。三十方諸佛手摩其頂，許令使說。以言讚慰，是語業加；與十種智，是智業加；以手摩頂，是身業加；毘盧遮那眉間光照及光中說法，是法力加。總通言讚及與十智、手摩頂及光照，有十三種加。金剛藏菩薩四重請者，一解脫月舉眾疑、二請金剛藏菩薩為眾說法、三重請、四諸大菩薩一時同請，都為四請。未知三加五請從何所來？若但取身語意業為三加者，即與十智眉間光照金剛藏身及光說法，其加即有餘。若俱取十方諸佛言讚使說為五請者，佛位居尊，軌則之中不合為請。以此之義，總有十三種加、四重請。與十種智業，雖是智體不殊，為不迷法相成差別智故，用時各別，不可直取同門。以一同中有十三種所加各別、四度重請皆殊，超昇之義前已說訖。

Seventh, explaining the accumulation of cultivation into perfected virtue: this is the single chapter, the 'Chapter on the Ten Grounds', preached in the sixth assembly upon ascending to the palace of the Paranirmitavaśavartin heaven, where light—named 'The Bodhisattva's Blazing Radiance of Power'—was emitted from between the Tathāgata's eyebrows. This light returned to the original locus, completing a cycle with the light emitted from between the Tathāgata's eyebrows in the first assembly. That there is no 'Chapter on Ascending to the Palace of the Paranirmitavaśavartin Heaven' and no 'Chapter of Verses of Praise' is to explain that at the culmination of the fruit of the ten grounds, one abides in the original palace of the Dharma, eternally pervading everything; the work is finished, practice has reached its utmost, and there is no further ascent or advancement. This is likewise true even up to the Third Dhyāna and the worlds of the ten directions. This is to signify that with the culmination of the fruit, the wisdom of the ten grounds is complete and there is no further cultivation, that one is constantly before all Buddhas manifested before oneself, and that because it is not a new arrival, there is no praise. In this gate of the ten grounds, one merely accumulates merit within the ten abodes, ten practices, and ten dedications of merit to make it seasoned and mature; there is nothing further to dwell on, it is accomplished spontaneously, and it naturally brings all dharmas to complete fullness. Why is the Dharma gate of the ten grounds taught in this heavenly place? Because this heaven takes creations transformed by others to create its own pleasure, it is named the Heaven of Mastering Transformations by Others (Paranirmitavaśavartin). The bodhisattva of this stage acts with compassion and wisdom for the sake of sentient beings, raising clouds of various practices and raining down rains of various dharmas to make this their joy, without any mark of self-mind while performing all marks of practice. Because the place expresses the Dharma, the Dharma gate of the ten grounds had to be taught in this place. According to Master Zang (Fazang), when this chapter was taught there were three empowerments and five requests. Examining the meaning of the sūtra, however, the Buddha granted thirteen kinds of empowerment, and Bodhisattva Vimukticandra and the other bodhisattvas made four requests. That the Buddha granted thirteen kinds of empowerment to Bodhisattva Vajragarbha consists of: first, the Buddhas of other directions gave twelve kinds of empowerment to Bodhisattva Vajragarbha, bidding him to speak; second, Vairocana Tathāgata emitted light from between his eyebrows that illuminated Bodhisattva Vajragarbha's body, and within the light uttered verses urging him to speak. This is the empowerment of light, making thirteen in total. The twelve kinds of empowerment given by the Buddhas of the ten directions are: 1. all Buddhas manifested before him and, with words of praise and comfort, bidded him preach the Dharma; 2. they bestowed ten kinds of wisdom and their own roots of goodness, which is the empowerment according with the Dharma; 3. the Buddhas of the ten directions stroked his crown with their hands, granting permission for him to preach. The praise and comfort with words is the empowerment of vocal karma; the bestowal of the ten kinds of wisdom is the empowerment of wisdom karma; stroking the crown with their hands is the empowerment of bodily karma; Vairocana's illumination from between the eyebrows and preaching the Dharma within the light is the empowerment of Dharma power. In all, combining the vocal praise, the ten wisdoms, the stroking of the crown, and the illumination of light, there are thirteen kinds of empowerment. Bodhisattva Vajragarbha's fourfold request consists of: 1. Vimukticandra raising the doubts of the assembly; 2. requesting Bodhisattva Vajragarbha to preach the Dharma for the assembly; 3. the repeated request; and 4. all the great bodhisattvas requesting together simultaneously, making four requests in all. It is unknown where the 'three empowerments and five requests' came from. If one merely took bodily, vocal, and mental karma as the three empowerments, then when combined with the ten wisdoms, the illumination of Vajragarbha's body from between the eyebrows, and the preaching within the light, those empowerments would be redundant. If one took all the words of praise from the Buddhas of the ten directions bidding him to speak as five requests, the Buddha's station is supremely honored, and according to proper propriety it is inappropriate for him to be considered as making a request. By this principle, there are altogether thirteen kinds of empowerment and a fourfold request. Although the bestowed karma of the ten kinds of wisdom does not differ in wisdom-essence, in order not to be confused about the characteristics of phenomena and to form discriminating wisdom, their functions at the time of application are distinct, and one cannot simply take them as an identical category. Because within the one sameness there are thirteen distinct empowerments and the four repeated requests are all different, the meaning of ascending has already been explained above.