新華嚴經論 16.6

16.6

答曰：為文殊是諸佛之慧，不動智是體文殊是用，以將此一切諸佛、一切眾生根本智之體用門，與一切信心者作因果體用故、使依本故。迄至究竟果滿，與因不異，無二性故，方名初發心、畢竟心二種不別。明此十信心難發難信難入，聞之者皆云：「我是凡夫，何由可得是佛」故。設少分信者，即責神通道力。是故當知，且須如是正信，方始以正信正見法力加行如法進修，分分無明薄、解脫智慧明，依自得法淺深漸當。神通德用隨自己得，信猶未得，何索神通？說言漸漸者，不移一時、一法性、一智慧、無依住、無所得中漸漸故。以十玄六相義圓之法性理中無有漸頓，但為無始無明慣習熟，卒令契理純熟難故，而有漸漸。其漸漸者，畢竟無始終、延促、長短等量故，名為漸漸。

Answer: Because Mañjuśrī is the wisdom of all Buddhas; unmoving wisdom is the essence, and Mañjuśrī is the function. It takes this approach of the essence and function of the fundamental wisdom of all Buddhas and all sentient beings to serve as the essence and function of cause and effect for all who have faith, causing them to rely on the source. Reaching up to the ultimate perfection of fruition, it is non-different from the cause and has no dual nature; only then are the initial aspiration mind and the ultimate mind called non-distinct. This explains that these ten minds of faith are difficult to generate, difficult to believe, and difficult to enter; those who hear of them all say, 'I am an ordinary person; how could it be possible that I am a Buddha?' Even if someone has a slight fraction of faith, they immediately demand spiritual powers and the power of the path. Therefore, one should know that one must first have such right faith; only then can one, through the Dharma power of right faith and right view, make extra effort and advance in cultivation in accord with the Dharma, so that bit by bit ignorance thins and the wisdom of liberation shines, gradually matching the depth of the Dharma one has realized oneself. Spiritual powers and virtuous functions follow what one has realized oneself; when faith is not yet attained, why seek spiritual powers? When speaking of 'gradual,' it means gradual within not departing from the single time, the single dharma-nature, the single wisdom, non-abiding, and non-attainment. Because within the principle of dharma-nature perfected by the meanings of the ten mysteries and six characteristics there is neither gradual nor sudden; it is only because the habitual conditioning of beginningless ignorance is deeply entrenched, making it difficult to abruptly conform to the principle with pure maturity, that there is the gradual. As for this 'gradual,' because it is ultimately without measures such as beginning and end, extension and brevity, long and short, it is called 'gradual.'