新華嚴經論 2.37

2.37

八此經猶如大海潮無失時。此經亦爾，若有眾生根堪聞者則得聞之，隨其樂欲則得聞之，五乘法化而無失時。〈如來出現品〉云「佛子！如來音聲亦復如是，無主無作、無有分別、非入非出，但從如來功德法力出於四種廣大音聲。其四者何？一曰：汝等當知一切諸行皆悉是苦，所謂地獄苦、畜生苦、餓鬼苦、無福德苦、著我我所苦、作諸惡行苦。欲生人天，當修善根，生人天中離諸難處。眾生聞已，捨離顛倒、修諸善行，離諸難處生人天中。此是人天乘。二曰：汝等當知，一切諸行眾苦熾然，如熱鐵丸。諸行無常是磨滅法，涅槃寂靜無為安樂，遠離熾然消諸熱惱。眾生聞已勤修善法，於聲聞乘得隨順音聲忍。此是聲聞乘。三曰：汝等當知，聲聞乘者隨他語解智慧狹劣，更有上乘名獨覺乘，悟不由師。汝等應學。樂勝道者聞此音已，捨聲聞道修獨覺乘。此是獨覺乘。四曰：汝等當知，過二乘位更有勝道，名為大乘。菩薩所行，順六波羅蜜，不斷菩薩行、不捨菩提心，處無量生死而不疲厭，過於二乘名為大乘。此是菩薩大乘。又曰：第一乘、勝乘、最勝乘、上乘、無上乘、利益一切眾生乘。若有眾生信解廣大、諸根猛利、宿種善根，為諸如來神力所加，有勝樂欲希求佛果，聞此音已發菩提心。此是佛乘。佛子！如來音聲，不從身出、不從心出，而能利益無量眾生。佛子！是為如來音聲第一相。當知如來音聲，常隨五乘眾生應所聞故，猶如大海潮無失時故。」

Eighth, this sūtra is like the tides of the great ocean, which never miss their time. This sūtra is also like this: if there are sentient beings whose faculties are capable of hearing it, they then get to hear it; in accordance with what they take joy and interest in, they then get to hear it, the Dharma transformations of the five vehicles never missing their time. The 'Chapter on the Manifestation of the Tathāgata' states: 'Sons of the Buddha! The voice of the Tathāgata is also like this: it is without master and without maker, without discrimination, neither entering nor exiting; yet from the Tathāgata's merits and Dharma power, it gives forth four kinds of vast voices. What are the four? First, it says: "You should all know that all conditioned things are entirely suffering, namely the suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of lacking merit, the suffering of clinging to self and what belongs to self, and the suffering of committing bad deeds. If you wish to be born among humans or gods, you should cultivate good roots, so that being born among humans and gods you will leave behind all places of adversity." When sentient beings hear this, they abandon inversion, cultivate good deeds, leave behind all places of adversity, and are born among humans and gods. This is the Human and God Vehicle. Second, it says: "You should all know that all conditioned things blaze with manifold sufferings, like a red-hot iron ball. All conditioned things are impermanent, being dharmas that wear away and perish. Nirvāṇa is serene, unconditioned, peaceful, and joyful, far removed from blazing heat, extinguishing all burning afflictions." When sentient beings hear this, they diligently cultivate good dharmas and, with respect to the Śrāvaka Vehicle, attain the patience of following the voice [of Dharma]. This is the Śrāvaka Vehicle. Third, it says: "You should all know that followers of the Śrāvaka Vehicle understand by following the words of others, their wisdom being narrow and inferior. There is another superior vehicle called the Pratyekabuddha Vehicle, whose awakening does not rely on a teacher. You should train in it." Those who delight in the superior path, having heard this voice, abandon the śrāvaka path and cultivate the Pratyekabuddha Vehicle. This is the Pratyekabuddha Vehicle. Fourth, it says: "You should all know that beyond the stage of the two vehicles there is a further superior path called the Great Vehicle. That which bodhisattvas practice accords with the six pāramitās: not severing bodhisattva practice, not abandoning the bodhicitta, and dwelling in immeasurable saṃsāra without weariness. Transcending the two vehicles, it is called the Great Vehicle." This is the Bodhisattva Great Vehicle. It also says: "The foremost vehicle, the superior vehicle, the most supreme vehicle, the highest vehicle, the unsurpassed vehicle, the vehicle that benefits all sentient beings." If there are sentient beings whose faith and understanding are vast, whose faculties are keen and sharp, who have planted good roots in the past, and who, being sustained by the supernatural power of the Tathāgatas, have superior aspiration and seek the Buddha fruit, upon hearing this voice they arouse the bodhicitta. This is the Buddha Vehicle. Sons of the Buddha! The voice of the Tathāgata does not come forth from the body, nor does it come forth from the mind, yet it can benefit immeasurable sentient beings. Sons of the Buddha! This is the first characteristic of the Tathāgata's voice. You should know that the Tathāgata's voice constantly conforms to what sentient beings of the five vehicles ought to hear, just as the tides of the great ocean never miss their time.'