新華嚴經論 19.27

19.27

第五「佛子」已下至「多聞藏」有三十四行半經，明聞藏。於此段中復分為三。第一「佛子」已下至「無記法」有四行經，明舉十事有無分。第二「何等為是事有」已下至「是名無記法」有二十六行半經，明正說十種事有無分。初從十二緣說，無明有故行有，識無故名色無。愛起故苦起，有滅故生滅。此上四事識之與愛，皆從無明妄繫諸有生。今達有本無，即十二緣滅。十二緣滅，非智有生、非智有滅，但除其病。其致無依無形無為而虛通萬有，無思而現、無作而成。學之者以止觀兩門功終，方會此之一辯。後之十法總終聖教，具陳識相對治異解，已下如文具明。第三「菩薩」已下四行經，明菩薩念諸眾生無多聞慧，我求多聞藏廣為說法分。

Fifth, from "Disciples of the Buddha" down to "treasury of much learning," there are thirty-four and a half lines of sūtra text, which clarify the treasury of learning. Within this section there is again a division into three. First, from "Disciples of the Buddha" down to "undetermined phenomena," there are four lines of sūtra text, which explain the section presenting the existence and nonexistence of ten things. Second, from "What are these things that exist?" down to "these are called undetermined phenomena," there are twenty-six and a half lines of sūtra text, which explain the section directly expounding the existence and nonexistence of the ten kinds of things. First, expounding from the twelve links of dependent origination: because ignorance exists, mental formations exist; because consciousness is nonexistent, name-and-form is nonexistent. Because craving arises, suffering arises; because becoming ceases, birth ceases. The consciousness and craving of these four things above both arise from ignorance's deluded attachment to the realms of existence. Now, realizing that existence is fundamentally nonexistent, the twelve links of dependent origination cease. When the twelve links cease, it is not that wisdom has an arising, nor is it that wisdom has a cessation; it merely removes the illness. Its ultimate reach is without reliance, without form, and without unconditioned activity, yet it open-mindedly penetrates the myriad existing things; without thinking it appears, and without contrivance it is accomplished. Those who study this must complete the work of the two gates of calming and insight before they can realize this singular eloquence. The subsequent ten dharmas comprehensively conclude the holy teachings, fully setting forth the counter-measures against consciousness-aspects and differing understandings, fully explained below according to the text. Third, from "Bodhisattvas" downward, there are four lines of sūtra text, which explain the section where the bodhisattva reflects that sentient beings lack the wisdom of much learning, and [vows,] "I shall seek the treasury of much learning and extensively preach the Dharma for them."