新華嚴經論 1.36

1.36

十授聲聞遠記別者，為《法華》之中，龍女雖復頓印法界無時之門，全彰佛果。三乘權學有信順之心，餘風未殄，未能頓證，遠劫方登，故受遠記。不同《華嚴》，迷則處凡，悟則是佛。設有餘習，以佛知見而用治之。無佛知見，但成折伏，不得入佛駛水之流，還經遠劫方能入也。為三乘初心信根下劣故，不能離縛，籠繫煩多樂著生死。雖求出世，根器下劣，滯住退還。如來於是，以生老病死、無常不淨、剎那滅壞、念念不住如是等觀，使令觀之，令生厭離，厭離心成，心居淨穢。如來於化教之中，為此根故，雖復勸修悲智以求佛果，仍推淨土在於餘方。為彼三乘見分未亡，見此娑婆恒常是穢，說因說果，破彼疑心暫化令淨，攝却神力還常見穢。三乘教即自有明文。即因斯無常觀智習性難迴，龍女雖頓示佛乘，雖信未能即證。以是義故，《法華》會內所受記別，皆蒙遠劫。《法華》漸引來歸，《華嚴》常時直授，發心即佛故。以此義故，行根不同。同門有二：一乘如來乘直至道場。如來乘者即一乘也。如《華嚴經．賢首品》中，「一切世間群生類，尠有欲求聲聞乘，求緣覺者轉復少，求大乘者甚希有，求大乘者猶為易，能信此法甚為難。」又經云「若有諸眾生，其心厭沒者，為說聲聞道，令離於眾苦。若復有眾生，其心少明利，為說因緣法，令得辟支佛。若復有眾生，樂學慈悲心，廣饒益眾生，為說菩薩道。若復有眾生，決定樂大事，為示於佛身，轉無盡佛法。」此乃《華嚴經》中分四乘義也。如《法華經》中，門前三駕且示權門，露地白牛方明正教。唯有一乘法，無二亦無三。二三門外之權宗，方明露地之實教。四乘契會，二教共同，施設化儀各有差殊。又《法華經》云「唯此一事實，餘二即非真。」准此一文，似立三乘。論其契會，還成四法。唯此一事實者，即佛乘事實。餘二者，即菩薩大乘，通緣覺聲聞是餘二，為緣覺聲聞厭苦相似故。足為龜鏡，可以明鑑。二龍女一剎那之際，印三世性。又從凡夫，即聖不移毫分，此乃與善財童子解行入道法門略同。善財一生成佛者，不離剎那際證三世性古今總齊，還與龍女一剎那際轉身具行成佛一時總畢，皆稱本法，法如是故。立時劫者，眾生情塵也，善財證此名為一生。三世時劫既盡，更有何生？故名為一生。諸餘施設十種不同，前已論訖。龍女轉身、善財不變，為轉無所轉有異故。

Tenth, the difference in bestowing distant predictions on the śrāvakas: In the Saddharmapuṇḍarīka, although the dragon girl suddenly imprinted the timeless portal of the dharmadhātu and fully manifested the Buddha fruition, those of provisional study in the three vehicles had minds of faithful accord yet their residual habits were not extinguished; unable to realize it suddenly, they will ascend only after distant kalpas, and so they received distant predictions. This is not like the Avataṃsaka, where in delusion one abides as an ordinary being, and in awakening one is indeed a Buddha. Even if there are residual habits, one cures them by employing the Buddha's knowledge and vision. Lacking the Buddha's knowledge and vision, one merely accomplishes subjugation and cannot enter the rushing waters of the Buddha, having to pass through distant kalpas before being able to enter. Because the initial faith-faculties of the three vehicles are inferior, they cannot break free from bondage, being bound by many afflictions and delighting in attachment to saṃsāra. Although they seek transcendence, their faculties and capacities are inferior, and they stagnate or regress. The Tathāgata thereupon made them contemplate birth, old age, sickness, and death, impermanence and impurity, destruction in a kṣaṇa, and non-abiding from moment to moment, causing them to generate revulsion; when their revulsion was established, their minds resided in the pure and impure. Within the transformational teachings, for the sake of these capacities, although the Tathāgata further encouraged cultivating compassion and wisdom to seek the Buddha fruition, he still assigned pure lands to other directions. Because the discriminatory views of those three vehicles had not been eradicated, they saw this Sahā world as constantly defiled; preaching cause and preaching effect, he broke their doubts by temporarily transforming it to make it pure, and upon withdrawing his supernatural powers, they again saw it as defiled. The teachings of the three vehicles have explicit passages of their own on this. Thus, because the habituated nature of this contemplation of impermanence is difficult to overturn, although the dragon girl suddenly revealed the Buddha Vehicle, they, despite having faith, could not immediately realize it. For this reason, the predictions received within the Saddharmapuṇḍarīka assembly all pertained to distant kalpas. The Saddharmapuṇḍarīka gradually guides them back; the Avataṃsaka directly confers it at all times, because the generation of the mind is itself Buddhahood. For this reason, their practices and faculties are different. As for the portals of commonality, there are two: First, the vehicle of the Tathāgata proceeds directly to the bodhimaṇḍa. The vehicle of the Tathāgata is indeed the One Vehicle. As in the Avataṃsaka Sūtra's Chapter on the Chief of the Worthies: 'Among all the classes of living beings in the world, few seek the Śrāvaka Vehicle; those who seek the Pratyekabuddha [Vehicle] are even fewer; those who seek the Great Vehicle are exceedingly rare. Yet seeking the Great Vehicle is still easy; being able to believe this Dharma is exceedingly difficult.' Furthermore, the sūtra says: 'If there are sentient beings whose minds are sunken in revulsion, he preaches the śrāvaka path for them, causing them to be freed from all sufferings. If there are sentient beings whose minds are somewhat sharp and bright, he preaches the Dharma of causes and conditions for them, causing them to become pratyekabuddhas. If there are sentient beings who delight in practicing a mind of loving-kindness and compassion, extensively benefiting sentient beings, he preaches the bodhisattva path for them. If there are sentient beings of resolve who delight in the Great Matter, he reveals the Buddha body for them and turns the inexhaustible Buddha Dharma.' This is the meaning of dividing into four vehicles in the Avataṃsaka Sūtra. As in the Saddharmapuṇḍarīka Sūtra, the three carriages before the gate temporarily show the provisional portal, while the white ox in the open ground reveals the correct teaching. There is only the Dharma of the One Vehicle, with neither a second nor a third. The second and third outside the gate are the provisional tenets, and only then is the real teaching in the open ground revealed. The convergence of the four vehicles is shared by both teachings, but the establishment of their transformational rites differs. Furthermore, the Saddharmapuṇḍarīka Sūtra says: 'Only this one matter is real; the other two are not true.' According to this single text, it seems to establish three vehicles; but discussing their convergence, they still constitute four dharmas. 'Only this one matter is real' refers to the real matter of the Buddha Vehicle. 'The other two' refers to the Bodhisattva Great Vehicle, along with the pratyekabuddhas and śrāvakas making up the other two, because pratyekabuddhas and śrāvakas are similar in their revulsion toward suffering. This serves as a clear mirror and can be clearly reflected upon. Second, in a single kṣaṇa, the dragon girl imprinted the nature of the three periods of time. Furthermore, from the ordinary person, she was directly the sage without shifting a hair's breadth; this is roughly the same as the Dharma portal of Sudhana's entry into the path through understanding and practice. That Sudhana attained Buddhahood in a single lifetime does not depart from the instant of a kṣaṇa in which he realized that the nature of the three periods of time is entirely equal in past and present, which is also completely identical to the dragon girl's transformation of her body, perfection of practice, and attainment of Buddhahood in a single kṣaṇa all accomplished at once; both accord with the fundamental Dharma, for the Dharma is thus. That which establishes time and kalpas is the emotional dust of sentient beings; Sudhana's realization of this is called 'a single lifetime.' Once the time and kalpas of the three periods of time are exhausted, what further lifetime could there be? Therefore it is called 'a single lifetime.' The other various establishments of the ten kinds of difference have already been discussed above. The dragon girl transformed her body, while Sudhana remained unchanged, because there is a difference in transformation having nothing to be transformed.