新華嚴經論 2.14

2.14

十從初為友軌範別者，如《涅槃經》中說「雪山童子遇羅剎而發心，重半偈而輕命。聞諸行無常是生滅法，生滅滅已寂滅為樂。」言佛性涅槃，不可以行修、不可以心證。為不可以行修，行是有為，是無常故。不可以心證，有能所故。是故行不可以修其性，心不可以證其理，為心則性更無能所故。是故純陀言：「莫謂如來同於諸行。」如《華嚴經》善財童子所立軌範，從文殊師利發菩提心，至末後普賢菩薩，五十三善知識，一一皆云：「我先發阿耨多羅三藐三菩提心。云何教我學菩薩道行菩薩行。」不云諸行無常等事。何以故？為此《華嚴經》明緣起法界門理事無二，無緣不寂、無事不真。十方世界一真性海大智圓周，為國土境界總為性海為一真法界，非有情無情隨業說故。為《華嚴》中純真境界總為智故，十住菩薩以慧為國，十行菩薩以智為國，十迴向十地以妙為國，不說情與無情二見差別。以《華嚴經》為彰本法，異三乘權學教故。是無情、是有情，有生有滅故。是故《涅槃經》中，以雪山童子說諸行無常者，三乘根種性行下劣故，佛令以行調柔折伏麁惡，方堪入道。便於所說計行成實，障無作性、廢契真理。以是義故，說諸行無常，能所證亦是生滅法。不同善財一念發心頓無能所，了三世性、性絕古今，自覺自心本來是佛，不成正覺、不證菩提。身心性相無證修者，不成不壞本來如是。隨緣動寂不壞有無，所行諸行皆唯智起，是故不說諸行無常。

Tenth, the distinction in paradigms from initial spiritual friendship: As in the Mahāparinirvāṇa Sūtra, it is said that the Youth of the Snow Mountains resolved his mind upon meeting a rākṣasa, esteeming half a verse while holding life lightly, hearing: 'All conditioned things are impermanent; this is the law of arising and ceasing. When arising and ceasing are extinguished, tranquil extinction is bliss.' It says that the Buddha-nature and nirvāṇa cannot be cultivated through practice, nor verified through mind. They cannot be cultivated through practice because practice is conditioned and impermanent. They cannot be verified through mind because there would be subject and object. Therefore, practice cannot cultivate its nature, and mind cannot verify its principle, because the mind is the nature, with no further subject and object. Therefore Cunda said: 'Do not say that the Tathāgata is identical to conditioned things.' As for the paradigm established by the youth Sudhana in the Avataṃsaka Sūtra, from Mañjuśrī's generating the bodhicitta to the final Bodhisattva Samantabhadra, the fifty-three kalyāṇamitras each and every one say: 'I have previously resolved upon anuttarā-samyak-saṃbodhi. How should I learn the bodhisattva path and practice the bodhisattva conduct?' They do not speak of such matters as all conditioned things being impermanent. Why is this? Because this Avataṃsaka Sūtra clarifies that in the dharmadhātu gate of pratītyasamutpāda, principle and phenomena are non-dual; there is no condition that is not tranquil, no phenomenon that is not real. The one true nature-ocean of the ten directions of worlds is completely pervaded by great wisdom; because the realm of lands is entirely the nature-ocean and the one true dharmadhātu, it is not spoken according to karma as sentient or insentient. Because the purely real realm in the Avataṃsaka is entirely wisdom, the bodhisattvas of the ten abodes take insight as their land, the bodhisattvas of the ten practices take wisdom as their land, and the ten dedications of merit and ten grounds take the wondrous as their land, not speaking of the differential dual views of sentient and insentient. This is because the Avataṃsaka Sūtra reveals the fundamental Dharma, differing from the provisional teachings of the three vehicles. Insentient and sentient have arising and ceasing. Therefore, in the Mahāparinirvāṇa Sūtra, the reason why the Youth of the Snow Mountains spoke of all conditioned things being impermanent is that because the faculties, lineages, and practices of the three vehicles are inferior, the Buddha had them soften and subdue their coarse evils through practice before they were fit to enter the Way. They then clung to practice as truly real regarding what was preached, obstructing the unconditioned nature and neglecting union with the true principle. For this reason, it speaks of all conditioned things being impermanent, and that which realizes and that which is realized are also dharmas of arising and ceasing. This is unlike Sudhana, who in a single thought of resolving the mind is suddenly devoid of subject and object, understands the nature of the three periods of time, with nature transcending past and present, and awakens for himself that his own mind is fundamentally Buddha, neither accomplishing correct enlightenment nor verifying bodhi. Nature and marks of body and mind lack any verifier or cultivator; neither formed nor destroyed, they are fundamentally thus. Moving and tranquil according to conditions, not destroying existence and non-existence, all the practices cultivated arise solely from wisdom. Therefore, it does not speak of all conditioned things being impermanent.