新華嚴經論 2.12

2.12

八出生滅度現相別者，此《涅槃經》為諸人天聲聞緣覺二乘之人，施設從兜率天降神受生及入涅槃八相成道，亦為諸大乘菩薩說不從兜率天降神母胎，說常樂我淨無始無終不生不滅。然且隱身不現，仍推報土在於西方，去此三十二恒河沙佛土之外，有釋迦報土。以此娑婆則為化土穢境，有此事別引彼權根。《華嚴經》即不然，直示本身本法，出超情見，無始無終三世相絕，一圓真報不生不滅、不常不斷、性相無礙自在果海法門，直受上上根人。教門行相，勢分如是。不同權學，依次第漸漸而成。只如蹬峯九仞，不可以絕其蹤；履十層之級者，不可以亡其跡。常見官階一品，但以為臣。聞古士夫忽有身登九五，明珠頓照普見無方，澤淋大海渧渧皆滿。一塵空性法界無差，品類有情強生留繫，根器不等權實不同，以此教門千差萬別。須知權實識假修真，不可久滯權宗迷其實教者也。

Eighth, the distinction in manifesting the marks of taking birth and passing into extinction: This Mahāparinirvāṇa Sūtra, for the sake of humans, devas, śrāvakas, and pratyekabuddhas of the two vehicles, sets forth the eight marks of attaining the Way, descending in spirit from the Tuṣita heaven to take birth and entering nirvāṇa. It also explains for the great vehicle bodhisattvas that [the Buddha] does not descend in spirit from the Tuṣita heaven into a mother's womb, explaining the permanent, blissful, self, and pure, without beginning or end, neither arising nor ceasing. Yet it temporarily conceals his body so that it does not appear, still relegating his saṃbhogakāya land to the west, where beyond thirty-two Ganges sands of Buddha-lands there is Śākyamuni's saṃbhogakāya land. Considering this Sahā [world] to be a nirmāṇakāya land and an impure realm, it employs this circumstantial distinction to attract those of provisional faculties. The Avataṃsaka Sūtra is not like this: it directly reveals the fundamental body and fundamental Dharma, transcending sentiment and view, devoid of beginning or end, with the marks of the three periods of time severed. It is the Dharma-gate of the single, perfect, true saṃbhoga, neither arising nor ceasing, neither permanent nor annihilated, the ocean of fruition wherein nature and marks are unhindered and sovereign, directly conferred upon people of the highest of high faculties. The characteristics of the teaching and practice possess an impetus like this. It is unlike provisional learning, which is accomplished gradually according to sequence. It is just like ascending a peak of nine fathoms: one cannot obliterate one's tracks; one who treads the levels of a ten-tiered flight cannot dispense with their footprints. Seeing ordinary officials of the first rank, they are regarded merely as ministers. Hearing of a gentleman of old suddenly ascending the imperial throne, the bright jewel illuminates at once and sees universally without bounds; the moisture pours into the great ocean, drop by drop completely filled. The empty nature of a single dust mote is the undifferentiated dharmadhātu. Different classes of sentient beings forcibly give rise to attachments; because their capacities are unequal and the provisional and ultimate are different, on this account the teachings are manifold in their thousands of distinctions. One must know the provisional and ultimate, recognize the conventional and cultivate the real, and not remain long in provisional tenets while bewildered about the ultimate teaching.