大方廣佛華嚴經疏 50.12

50.12

第五「佛子如來成正覺」下明因果交徹，釋上無二，同一性故。文中三：初標、次「皆同」下釋、三「知一切」下結。今初。八相之中略舉其二，故云乃至。此文正同《淨名》云「若彌勒得菩提者，一切眾生皆亦應得，一切眾生即菩提相。」彌勒示迷此旨，但謂理詰之言，不知真得菩提實如所詰。又前章以我等彼故遍同彼量，今明以彼等我故全現我中，是知一性平等，反覆相成。此中之成，為理為事？若是事成，何以釋云同一性故？若是理成，何以此云成正覺耶？入涅槃耶？此是華嚴大節圓宗之義，不對諸宗難以取解。然諸眾生，若於人天位中觀之，具足人法二我。小乘唯是五蘊實法。大乘或說但心所現，或說幻有即空，人法俱遣。或說唯如來藏，具恒沙性德故。眾生即在纏法身，法身眾生義一名異，猶據理說。更有說言：相本自盡、性本自現，不可說言即佛不即佛等。若依此宗，舊來成竟亦涅槃竟，非約同體，此成即是彼成。若爾，何以現有眾生非即佛耶？若就眾生位看者，尚不見唯心即空，安見圓教中事？如迷東謂西，正執西故。若諸情頓破，則法界圓現無不已成，猶彼人悟，西處全東。若爾，諸佛何以更化眾生？不如是知，所以須化。如是化者，是究竟化。如是化者，無不化時，故下結云「大悲相續救度眾生，隨門不同種種有異。」約成佛門，一切成也。又此眾生乃是像上之模，令其去模，則自見己佛亦見他成，如第十段。

Fifth, from 'O sons of the Buddha, the Tathāgata's attainment of sambodhi' downward: clarifying the mutual penetration of cause and fruit, explaining the earlier 'without duality,' because of being of the same single nature. The text has three parts: first, the statement; next, from 'all are the same' downward, the explanation; third, from 'knowing all' downward, the conclusion. In the first: among the eight marks [of a Buddha's life], it briefly raises two, hence saying 'and so forth.' This text corresponds precisely to the Vimalakīrtinirdeśa: 'If Maitreya attains bodhi, all sentient beings should also attain it, for all sentient beings are the mark of bodhi.' Maitreya manifested confusion about this purport, merely taking it as words of theoretical challenge, not knowing that true attainment of bodhi is genuinely as challenged. Furthermore, the previous section, by having me equal them, universally matched their measure; now, by having them equal me, it clarifies that they entirely appear within me; thus one knows that the one nature is equal, mutually accomplishing each other through reciprocation. As for the 'accomplishment' here, is it noumenal or phenomenal? If phenomenal accomplishment, why does the explanation say 'because of being of the same single nature'? If noumenal accomplishment, why does it say here 'attains sambodhi' and 'enters nirvāṇa'? This is the great articulation and the meaning of the perfect teaching of the Avataṃsaka; without contrasting it with other traditions, it is difficult to grasp. Now, if sentient beings are viewed from the station of humans and devas, they are fully endowed with the two selves of person and dharmas. The Hīnayāna sees only the real dharmas of the five aggregates. The Mahāyāna says either that they are merely manifestations of mind, or that illusory existence is identical to emptiness, discarding both person and dharmas. Or it says that they are solely the tathāgatagarbha, fully endowed with the nature-virtues [as numerous as] the sands of the Ganges. Sentient beings are the dharmakāya amidst defilements; dharmakāya and sentient beings share one meaning with different names, yet this is still spoken according to noumenon. Still others say: marks are intrinsically exhausted, nature is intrinsically manifest, and one cannot say they are identical to Buddha or not identical to Buddha, and so on. If based on this tradition, from the beginningless past they have already accomplished [buddhahood] and already entered nirvāṇa; this is not in terms of identical essence, where this accomplishment is that accomplishment. If so, why are there currently sentient beings who are not identical to Buddhas? If viewed from the station of sentient beings, they do not even see that mind-only is identical to emptiness, so how could they see the matters of the perfect teaching? Like being confused about east and calling it west, precisely because they cling to west. If all emotional attachments are suddenly shattered, then the dharmadhātu is completely manifested, with none that have not already accomplished it, just as that person awakens and the place that was west is entirely east. If so, why do the Buddhas still transform sentient beings? Because they do not know it like this, that is why they must be transformed. Transforming them like this is the ultimate transformation. Transforming them like this, there is no time when they are not transformed; hence the conclusion below says: 'Great compassion continues incessantly to rescue and liberate sentient beings, with various differences according to different approaches.' In terms of the gate of becoming a Buddha, all are accomplished. Furthermore, these sentient beings are like the mold over an image; causing them to remove the mold, they naturally see their own Buddha and also see others' accomplishment, as in the tenth passage.