新華嚴經論 1.8

1.8

第二如《梵網經》菩薩戒為情有及真俱示為宗者，如來為凡夫之中有大心眾生，樂行慈悲，有忻求佛果者，謂毘盧遮那佛為本身，千百億為化身，頓令識末還本。故經言「如是千百億，各接微塵眾，俱來至我所。」又言「若人受佛戒，即入諸佛位，位同大覺已，真是諸佛子。」即為性戒，故即為真宗。此乃為大心眾生頓示法身性戒，下劣者得漸，一教應二根。如是千百億，各接微塵眾俱來至我所，明捨權而就實，此為實有教。當教之內頓示權實，故不同小乘前亦無常後亦無常，為但生人天故。雖然立實有宗，不同《華嚴經》毘盧遮那所說也。此經仍隨化身所化，方來至本身也。圓教之宗，一下頓示本身、法界大智報身，因果理事齊彰。又《華嚴經》中世界量與《梵網經》中蓮華形量亦不同，廣狹全別，廣如下文所說。

Regarding the second, the Bodhisattva Precepts as in the Brahmajāla Sūtra taking the simultaneous manifestation of sentimental existence and the real as its tradition: The Tathāgata, for the sake of beings with great aspiration among ordinary beings who delight in practicing compassion and aspire to seek the Buddha fruit, designates Vairocana Buddha as the fundamental body and the thousands of hundreds of millions as nirmāṇakāyas, causing them suddenly to recognize the branches and return to the root. Thus the sūtra says: 'Such thousands of hundreds of millions / each received assemblies as numerous as dust motes, / and together came to my place.' It also says: 'If a person receives the Buddha's precepts, / they immediately enter the stages of all buddhas; / their stage being already identical with Great Awakening, / they are truly the children of all buddhas.' This refers to the nature precepts, and is therefore the real tradition. This is suddenly demonstrating the dharmakāya nature precepts for beings of great aspiration, while inferior ones receive gradual [teaching]; a single teaching responds to two types of capacities. That 'such thousands of hundreds of millions each received assemblies as numerous as dust motes and together came to my place' clarifies abandoning the provisional to approach the real; this is the teaching of real existence. Within the teaching itself, it suddenly demonstrates both provisional and ultimate; hence it differs from the Hīnayāna, where the before is impermanent and the after is also impermanent, merely aiming at birth among humans and devas. Although it establishes the tradition of real existence, it is not the same as that expounded by Vairocana in the Avataṃsaka Sūtra. In this [Brahmajāla] sūtra, they still follow the transformations of the nirmāṇakāya before arriving at the fundamental body. The tradition of the Perfect Teaching, in a single stroke, suddenly reveals the fundamental body, the great wisdom saṃbhogakāya of the dharmadhātu, with cause and effect, principle and phenomena simultaneously manifest. Furthermore, the measure of the world in the Avataṃsaka Sūtra and the measure of the lotus form in the Brahmajāla Sūtra are also not the same, being entirely different in breadth and narrowness, as expounded at length below.