新華嚴經論 14.34

14.34

二舉佛剎遠近者，過東方十佛剎微塵數世界之外。此有四義：一明十為圓數，為明遠近無盡。二明令信心者，知佛境廣大，令自心弘博。三明佛境界遍周，如鏡中像互參無礙。四明未起信心者，以十佛剎塵，況喻處迷。十無明未達，自障佛境界，而不現前故，舉塵表迷故。如《涅槃經》云「釋迦淨土過西方三十二恒河沙世界之外」，總是表法之數，如會釋已述。此云十佛剎微塵數世界之外來者，明隔十無明中，一一無明有無量正使業習主伴相熏煩惱，過於世界塵數、莫知涯際，能障智境，故言十佛剎微塵數世界外也。來者，明從迷入信，故號為來。言彼世界中有佛號不動智者，為明不動智佛是十方凡聖共有根本之智。明於此智能起信心故，號之為來。此不動智佛，一切眾生常自有之。若取相隨迷，即塵障無盡；若一念覺迷達相，即淨若虛空。但為隨迷，稱外悟處言來；而實佛剎本無遠近內外等障，亦無去來，無邊佛剎不出毛孔微塵之表。今致遠近意，令初信心者心廣大故，言其從彼世界中來。又明從迷入悟故，言為來故。有佛號不動智者，明是信者自根本智故。由有此智故，一切眾生而能發菩提心故。以根本智體能了迷性起信解故，起彼迷境，稱之曰來。如《起信論》云「不思議業相者，以依智淨相，能作一切勝妙境界。所謂無量功德之相常無斷絕，隨眾生根自然相應、種種而現，得利益故。」又云「依本覺故而有不覺」故。又云「依於智故，生其苦樂。」如起信論廣明。意明一切眾生迷根本智，而有世間苦樂法故。為智無性故，隨緣不覺苦樂業生。為智無性故，為苦所纏，方能自覺根本無性。眾緣無性，萬法自寂。若不覺苦時，以無性故，總不自知有性無性。如人因地而倒，因地而起；一切眾生因自心根本智而倒，因自心根本智而起。以是義故，如來於此一乘之經，頓彰本法為金色世界，明法身白淨無染，頓彰本智號不動智佛，頓彰文殊師利是自心妙擇之慧。餘九箇世界、九箇智佛、九箇菩薩，是隨自信解修行位上進修增勝，法身隨行異名故。從斯自心本不動智佛，自覺之上，見道入位，起十住、十行、十迴向、十地十、一地加行，進修法身智身大願、大慈大悲、四攝、四無量、十波羅蜜、三十七助道分法。從初發心根本法身本不動智體上，用資萬行，悲願參融互為資熟，法身資行使令無染、行資法身使令純熟。五位中各各立十箇佛果、十箇菩薩，明隨位進修中，約自行得處佛果菩薩行果立名故，非他佛號、非他菩薩而立其名。隨智佛果、隨其行果，五位之上因果各有五十，共為一百，通本五位有五箇因果，共為一百一十城之法門故。此答前菩薩問四種佛剎中，佛住佛剎、莊嚴法性清淨佛剎。從此二佛剎上，得示成正覺佛剎、神通自在佛威德佛剎。是故前會世主所問，是他毘盧遮那佛得自在之果；此第二會菩薩所問，是自修行者佛剎菩薩行之因果。從之已後直至〈如來出現品〉，是五位勝進菩薩加行自力一終之位。明此品是信心進趣之果，至〈出現品〉是修行位極之因果之相，於自心根本佛智上而生信進修行故。此不動智是一切諸佛一切眾生之地，以此智故而作眾生。以此智故隨迷作眾生時，於六道中，隨天上人間及惡道中，皆有隨眾生依正之果報也。隨業麁細不同，以此智故，隨覺悟時成就三乘及法果圓滿、一乘佛果依正妙報。若無此智，無是虛空，亦非眾生亦非諸佛故。

Second, regarding specifying the distance of the buddha-lands: it is beyond worlds numbering as many as the dust motes of ten buddha-lands to the east. This has four meanings: first, to clarify that ten is a complete number, in order to show that distance and proximity are inexhaustible. Second, to let those who have faith know that the realm of the buddha is vast and great, so as to make their own minds broad and expansive. Third, to clarify that the realm of the buddha is all-pervading, mutually interpenetrating without obstruction like images in a mirror. Fourth, to clarify that for those who have not yet given rise to the faithful mind, the dust motes of ten buddha-lands are used as an analogy for abiding in delusion: because the ten kinds of ignorance have not been penetrated, they obstruct the buddha's realm from appearing before oneself, and thus the dust motes are adduced to represent delusion. As the Nirvāṇa Sūtra states: 'Śākyamuni's pure land is beyond worlds numbering as many as the sands of thirty-two Gaṅgā rivers to the west'—all of these are numbers that symbolize the Dharma, as has already been stated in the reconciling explanations. Saying here that they come from beyond worlds numbering as many as the dust motes of ten buddha-lands clarifies that within the intervening ten kinds of ignorance, each single ignorance possesses immeasurable afflictions of principal defilements, karmic habit-energies, and primary and secondary mutual perfumings that exceed the number of dust motes in worlds without known limit, and are able to obstruct the realm of wisdom; therefore it says 'beyond worlds numbering as many as the dust motes of ten buddha-lands.' As for 'coming,' it clarifies entering into faith from delusion; hence it is called 'coming.' Saying that in that world there is a buddha named Unmoving Wisdom clarifies that the Buddha Unmoving Wisdom is the fundamental wisdom shared by all ordinary beings and sages throughout the ten directions. Clarifying that one can give rise to the faithful mind toward this wisdom, it is called 'coming.' This Buddha Unmoving Wisdom is something all sentient beings constantly possess inherently. If one grasps at marks and follows delusion, the dust-obstructions are inexhaustible; if in a single thought-moment one awakens to delusion and penetrates marks, it is pure like empty space. It is only in accordance with delusion that one speaks of 'coming' in reference to the external locus of awakening; in truth, the buddha-lands fundamentally have no obstacles of distance, proximity, interior, or exterior, nor is there going or coming; boundless buddha-lands do not extend beyond the surface of a pore or a dust mote. The intention of positing distance and proximity now is to make the mind of the practitioner of initial faith broad and great; hence it is said that they come from that world. Furthermore, to clarify the transition from delusion to awakening, it is therefore called 'coming.' That there is a buddha named Unmoving Wisdom clarifies that this is the believer's own fundamental wisdom. It is because they have this wisdom that all sentient beings are able to give rise to the bodhicitta. Because the essence of fundamental wisdom is able to comprehend the nature of delusion and generate faith and understanding, leaving behind that realm of delusion is called 'coming.' As the Treatise on the Awakening of Faith says: 'The mark of inconceivable activity: relying upon the pure mark of wisdom, it can produce all superior and wondrous realms. That is to say, the marks of immeasurable merit are constantly uninterrupted, naturally corresponding with the faculties of sentient beings and manifesting in diverse ways, so that they obtain benefit.' It also says: 'Relying upon original enlightenment, there is non-enlightenment.' It also says: 'Relying upon wisdom, suffering and pleasure are generated.' As is explained extensively in the Treatise on the Awakening of Faith. The meaning is that all sentient beings, being deluded about fundamental wisdom, have the worldly dharmas of suffering and pleasure. Because wisdom is devoid of inherent nature, following conditions in non-enlightenment, the karma of suffering and pleasure is produced. Because wisdom is devoid of inherent nature, when entangled in suffering, one is only then able to awaken for oneself to the fact that the foundation is devoid of inherent nature. The myriad conditions are devoid of inherent nature, and the ten thousand dharmas are naturally quiescent. If one does not awaken to suffering, because there is no inherent nature, one completely fails to know whether there is an inherent nature or no inherent nature. Just as a person falls to the ground due to the earth and rises due to the earth, all sentient beings fall due to the fundamental wisdom of their own mind, and rise due to the fundamental wisdom of their own mind. For this reason, the Tathāgata, in this sūtra of the One Vehicle, suddenly reveals the fundamental Dharma as the Golden World, clarifying that the dharmakāya is pristine and undefiled; suddenly reveals fundamental wisdom under the name of the Buddha Unmoving Wisdom; and suddenly reveals that Mañjuśrī is the wondrously discerning wisdom of one's own mind. The other nine worlds, nine wisdom buddhas, and nine bodhisattvas are different names of the dharmakāya conforming to practice, reflecting the progressive advancement and enhancement on the stages of cultivating one's own faith and understanding. From this fundamental Buddha Unmoving Wisdom of one's own mind, upon self-awakening, one sees the path and enters the stages, giving rise to the expedient preparations of the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground, cultivating the dharmakāya, the wisdom-body, the great vows, great kindness, great compassion, the four means of embracing, the four immeasurable states, the ten pāramitās, and the thirty-seven factors conducive to awakening. From the fundamental essence of the dharmakāya and fundamental unmoving wisdom at the initial generation of the mind, one uses them to support the myriad practices; compassion and vows blend and interpenetrate to mutually nurture and ripen each other, the dharmakāya assisting practice so that it is undefiled, and practice assisting the dharmakāya so that it becomes fully mature. In each of the five stages, ten fruits of buddhahood and ten bodhisattvas are established, clarifying that in the course of progressive cultivation according to the stages, names are established with reference to the fruit of buddhahood and the fruit of bodhisattva practice attained through one's own practice; they are not established as names of other buddhas or other bodhisattvas. According with the fruits of wisdom buddhahood and according with their fruits of practice, there are fifty causes and effects on each of the five stages, totaling one hundred; together with the five causes and effects of the original five stages, they form the Dharma-gates of the one hundred and ten cities. This answers the previous bodhisattva's question regarding the four kinds of buddha-lands: the buddha-land where the buddha dwells, and the pure buddha-land adorned with the Dharma-nature. From these two buddha-lands, one is able to show the buddha-land of achieving true awakening and the buddha-land of the buddha's majestic virtue of spiritual mastery. Therefore, what the worldly rulers asked in the previous assembly was the fruit of mastery attained by that other Buddha Vairocana; what the bodhisattvas asked in this second assembly is the cause and effect of the buddha-lands and bodhisattva practices of the practitioner oneself. From this point forward, directly up through the 'Chapter on the Manifestation of the Tathāgata,' it is the complete stage of the practitioner's own effort through the expedient preparations of the bodhisattvas of superior advancement across the five stages. This clarifies that this chapter represents the fruit of advancing with the faithful mind, and up through the 'Chapter on the Manifestation' represents the characteristics of the cause and effect at the culmination of the stages of practice, because one generates faith and progresses in cultivation upon the fundamental buddha-wisdom of one's own mind. This unmoving wisdom is the ground of all buddhas and all sentient beings; through this wisdom, one becomes a sentient being. When, through this wisdom and following delusion, one acts as a sentient being, among the six destinies, in the heavens, the human realm, and the bad destinies, there are always the karmic retributions of circumstantial and primary fruitions conforming to sentient beings. According to differences in the coarseness and subtlety of karma, through this wisdom, when one awakens, one accomplishes the three vehicles and the perfection of the Dharma fruit, the wondrous retribution of circumstantial and primary fruitions of the One Vehicle fruit of buddhahood. If this wisdom did not exist, neither would empty space exist, nor would sentient beings or all buddhas exist.