新華嚴經論 2.39

2.39

十猶如大海以清淨德而能影現七金山、須彌寶山、四天王等所有莊嚴，莫不於中分明顯現。此經亦爾，具說如來法身性海具德莊嚴，十佛身、十蓮華藏、五位、十智、十波羅蜜、十定、十忍，因果報得諸道品法，莫不分明顯現其事。此經大體以性起大智法界為體用，於性起大智法界體用門，安立諸地差別化生之法。是故於此法中起信發大菩提心，十住初首便即見性起法身智慧，便成正覺。然始即從性起智慧之位，行諸行相教化眾生，即覺行圓滿佛。不同權教，先行菩薩行學假，真如障故，為觀當情真如成障，所行之行並是有為，所發菩提心並未離生滅，所斷分別無明由觀折伏，十地之位方能見性，經三祇劫方始成佛，仍須百劫別修相好。若將此《大方廣佛華嚴經》佛所本乘同彼化身，引彼權學上中下流，全非信解、去佛玄遠，未解經意，久大曠劫終無成佛之期。若上上根人信解此經，明知不謬，即當乘如來乘直至道場。當所乘時即是道場，更無可至。如《法華經》亦是佛乘，則是化佛，引彼三乘令知實法。即三界火宅門前三乘，羊車、鹿車、大牛之車，即是上中下根三乘。為上根之人，有一分慈悲故，勝餘二乘；為觀假故，未有實見，名為不真菩薩。此三上中下根之人，俱有惡三界苦。中下根人聲聞緣覺惡而求出；上根菩薩厭而不離，為慈悲勝彼二乘故，有饒益之心。此三種人，俱不知三界體相一真佛境，如〈出現品〉中廣明。佛對此故，說佛所有功德報相皆是修生，令諸權學修治作意。經三祇劫修無成佛之期，是故門前之駕是佛權施，露地白牛方明法界，性相本唯真智，所有分別皆是智為。是故《法華經》云「種種性相義，我及十方佛，乃能知是事。聲聞及緣覺，不退諸菩薩，皆悉不能知。」即是門前三乘也。為未明是法住法位世間相常住，為三乘同有厭苦集、樂修滅道之心，未明苦集本唯智起、不了滅道本自無修無造無作，化諸群品如幻住世，性絕無明則是佛故。一念相應一念佛，一日相應一日佛，何須苦死要三僧祇？但自了三界業，能空業處，任運接生，即是佛也。何須變易方言成佛？龍天變易豈為佛耶？三乘之人亦能變易，何故待三僧祇佛方成？故十地之上方能見性。是故經頌云「若以色性大神力，而欲望見調御士，彼則翳目顛倒見，彼為不識最勝法。」佛者覺也，覺業性真、業無生滅，無得無證、不出不沒，性無變化、本來如如，即是佛故。隨緣六道行菩薩行，變化神通接引迷流。佛非變化，《淨名經》云「雖成正覺，轉于法輪，不捨菩薩之道，是菩薩行故。」以此善財十住初心，於妙峯山上德雲比丘所，得憶念一切諸佛境界智慧光明普見法門，即便成正覺。然後始詣諸友，求菩薩道、行菩薩行。當知正覺體用之時，即心無作處，即是佛故，不須修行。設當行滿，亦不移今故。如化佛示成化相之時，苦行麻麥剃髮持衣，捨諸飾好藉草等事，為化外道樂苦行者，及三乘之根有放逸者。經中佛已和會，非佛自須如是等行。無增上慢者，豈須如是？一念任無作性，佛智慧現前，無得無證則是佛也。還如善財證覺之後方求菩提道菩薩行。何以然者？為覺道之後方堪入纏，處纏無縛始能為眾生說法解縛。若自有縛，能解彼縛，無有是處。說時前後，法是一時故。當知若欲行菩薩行，先成正覺。是故善財十住初首，於妙峯山頂，此像須彌山頂上說十住法門，德雲比丘所得憶念一切諸佛境界智慧光明普見法門。解云：以處表法者，為至法際無相可得，如上高山至相盡處故。以無相性能現色身，無心性中知見自在，觀機攝益，名之為妙。善害煩惱，名之曰峯。具足知見出過情境，智逾高遠不動為山。釋法門者，憶念者，常無念也。一切諸佛境界者，無念則無內外中間，無內外中間故則佛境界也。智慧光明者，應物觀根名之曰智，簡機權實名之曰慧，應機破惑名之為光，心垢解脫名之曰明，法眼遐明等眾生界名之曰普，恒無所得名之曰見，創證斯理名曰法門。此一位之中，悲智齊足，具差別智入俗接凡，一如善財所行軌範。從初住位與佛齊光，等覺位中行唯卑下，始同人席童女童男。不閑教跡虛相誹毀，達心明體龜鏡宛然。

Tenth, just as the great ocean, by virtue of its purity, can reflect the seven golden mountains, the jeweled Mount Sumeru, the Four Heavenly Kings, and all other adornments, none of which fail to appear clearly therein; this sūtra is also like this: it fully expounds the ocean of the nature of the Tathāgata's dharmakāya, adorned with full virtues—the ten Buddha bodies, the ten Lotus Storehouses, the five stages, the ten wisdoms, the ten pāramitās, the ten concentrations, the ten patiences, and the various dharmas of the factors of the path acquired as karmic fruition in cause and effect—none of which fail to appear clearly in its accounts. In its general substance, this sūtra takes the dharmadhātu of great wisdom of nature-arising as its essence and function; and in the gate of essence and function of the dharmadhātu of great wisdom of nature-arising, it establishes the distinct dharmas for transforming and generating [beings] across the various grounds. Therefore, if one generates faith and gives rise to the great bodhicitta within this Dharma, at the very beginning of the ten abodes one immediately sees the wisdom of the dharmakāya of nature-arising and immediately attains right enlightenment. Only then, from that stage of nature-arising wisdom, does one practice the forms of the various practices to teach and transform sentient beings, being an enlightened-and-practicing-complete Buddha. This is unlike the provisional teachings, where one first practices the bodhisattva practices to learn the provisional, obscured by [their conceptualization of] true suchness: because true suchness, held as an object of contemplation before one's mind, becomes an obstacle, the practices one engages in are all conditioned, the bodhicitta one generates has not yet departed from arising and ceasing, and the discriminative ignorance one severs is merely subdued through contemplation. Only at the rank of the ten grounds can they see the nature, and only after passing through three asaṃkhyeya kalpas do they first become a Buddha, still needing to separately cultivate the marks and signs for a hundred kalpas. If one takes this root vehicle of the Buddha of the *Mahāvaipulya Buddhāvataṃsaka Sūtra* to be identical with that of nirmāṇakāya [Buddhas], guiding those upper, middle, and lower streams of provisional learners, this is entirely contrary to faithful understanding and is profoundly distant from the Buddha; failing to understand the sūtra's meaning, after vast kalpas of immense duration there will never be a time of becoming a Buddha. If a person of supreme capacity faithfully understands this sūtra and clearly knows it to be unerring, they immediately ride the Tathāgata Vehicle directly to the bodhimaṇḍa. The very moment it is ridden is itself the bodhimaṇḍa—there is nowhere else to reach. The *Saddharmapuṇḍarīka Sūtra* is also the Buddha Vehicle, yet it is a nirmāṇa Buddha guiding those of the three vehicles so that they may know the real Dharma. That is, the three vehicles before the gate of the burning house of the triple world—the goat cart, the deer cart, and the great ox cart—are precisely the three vehicles of superior, middling, and inferior capacities. Because a person of superior capacity possesses a portion of compassion, they excel the other two vehicles; yet because they contemplate the provisional, they do not yet have real insight, and are called an untrue bodhisattva. All three of these people of superior, middling, and inferior capacities detest the suffering of the triple world. People of middling and inferior capacities—śrāvakas and pratyekabuddhas—detest it and seek escape; the superior-capacity bodhisattva is weary of it but does not leave it, possessing a mind to benefit [others] because their compassion excels that of the other two vehicles. These three kinds of people alike do not know that the essence and characteristics of the triple world are the single real Buddha realm, as explained extensively in the 'Chapter on the Arising of the Tathāgata'. In response to this, the Buddha taught that all the virtues and reward marks possessed by a Buddha are produced through cultivation, causing those provisional learners to cultivate and govern with deliberate intent. Cultivating through three asaṃkhyeya kalpas, there would be no time of becoming a Buddha. Therefore, the carriages before the gate were the Buddha's provisional expedient, and only the white ox in the open ground reveals the dharmadhātu: nature and characteristics are fundamentally only true wisdom, and all distinctions are the activity of wisdom. Therefore, the *Saddharmapuṇḍarīka Sūtra* says: 'The meanings of the various natures and characteristics—only I and the Buddhas of the ten directions are able to know these matters. Śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas are all unable to know them.' These are precisely the three vehicles before the gate. Because they have not yet clarified that these dharmas abide in their dharma-positions and worldly characteristics are eternally abiding, and because the three vehicles alike possess a mind that detests suffering and accumulation and delights in cultivating cessation and the path, they have not clarified that suffering and accumulation fundamentally arise solely from wisdom, nor realized that cessation and the path are fundamentally devoid of cultivation, making, or action. Transforming the various kinds of beings, they abide in the world like an illusion; their nature having extinguished ignorance, they are precisely Buddhas. In one thought-moment of accord, one is a Buddha for one thought-moment; in one day of accord, one is a Buddha for one day—why must one painfully insist on three asaṃkhyeya [kalpas]? If one simply understands the karma of the triple world for oneself, can empty the locus of karma, and naturally receives and guides beings, that is precisely being a Buddha. Why must there be change and transformation before one speaks of becoming a Buddha? Could the transformations of dragons and devas be considered Buddhahood? People of the three vehicles can also undergo transformation; why should they wait three asaṃkhyeya [kalpas] before becoming a Buddha? Thus only above the ten grounds can they see the nature. Therefore, a verse of the sūtra says: 'If, by means of forms, nature, and great supernormal powers, / one wishes to see the Tamer, / that is an obscured and inverted view; / such a person does not know the most supreme Dharma.' 'Buddha' means awake: awakening to the fact that the nature of karma is real, that karma is without arising or ceasing, without attainment and without realization, neither emerging nor submerging, its nature free of transformation and originally as-such—this is precisely the Buddha. In accordance with conditions, one practices bodhisattva practices in the six destinies, using transformations and supernormal powers to receive and guide straying streams. The Buddha is not transformation. The *Vimalakīrtinirdeśa Sūtra* says: 'Although attaining right enlightenment and turning the wheel of the Dharma, not abandoning the bodhisattva path—this is the bodhisattva practice.' Because of this, at the initial mind of the ten abodes, on the summit of Mount Sugopita, from the monk Meghaśrī, Sudhana attained the dharma gate of the universal sight of the wisdom-radiance of recollecting the realms of all Buddhas, and thereupon immediately attained right enlightenment. Only afterwards did he begin to visit the various spiritual friends to seek the bodhisattva path and practice the bodhisattva conduct. You should know that at the time of the essence and function of right enlightenment, that very place where the mind is without action is precisely the Buddha; hence there is no need for cultivation. Even when practices are completed, they do not deviate from the present moment. Just as when a nirmāṇa Buddha displays the signs of manifestation—ascetic practices, eating hemp and wheat, shaving the head and wearing robes, abandoning all ornaments, sitting on grass, and so forth—it was for the sake of transforming non-Buddhists who delighted in asceticism, and those of capacities of the three vehicles who were indolent. In the sūtras the Buddha has already harmonized this: it was not that the Buddha himself required such practices. For those without haughtiness, how could such things be necessary? In a single thought-moment, letting go into the nature of non-action, the Buddha's wisdom appears before one; being without attainment and without realization is precisely the Buddha. It is just like Sudhana, who only after realizing enlightenment sought the bodhi path and bodhisattva practice. Why is this so? Because only after awakening to the path is one fit to enter entanglement; abiding in entanglement without bondage, one can only then preach the Dharma for sentient beings to untie their bonds. If one were bound oneself, to be able to untie the bonds of others would be impossible. Although there is a before and after in the preaching, the Dharma is simultaneous. You should know that if one wishes to practice the bodhisattva conduct, one must first attain right enlightenment. For this reason, Sudhana, at the beginning of the ten abodes, atop the summit of Mount Sugopita—this is like expounding the dharma gate of the ten abodes atop the summit of Mount Sumeru—obtained from the monk Meghaśrī the dharma gate of the universal sight of the wisdom-radiance of recollecting the realms of all Buddhas. In explanation: the use of place to represent the Dharma is because reaching the ultimate limit of dharmas, there are no marks to be found, just as climbing a high mountain reaches the place where marks are exhausted. Because the markless nature can manifest physical bodies, and within the nature of no-mind knowledge and vision are sovereign, observing capacities to gather and benefit them is called 'wondrous' (sugo-). Skillfully slaying afflictions is called 'peak' (-pita). Fully possessing knowledge and vision that transcend emotional objects, with wisdom ever higher, further, and immovable, is 'mountain'. In explaining the dharma gate: 'recollecting' means being constantly without thought. As for 'the realms of all Buddhas': when without thought, there is no inside, outside, or in-between; because there is no inside, outside, or in-between, that is the Buddha realm. As for 'wisdom-radiance': responding to things and observing capacities is called 'discriminating wisdom' (zhi); distinguishing the provisional and ultimate capacities is called 'insight' (hui); responding to capacities to smash delusions is called 'light' (guang); the mind being liberated from defilement is called 'radiance' (ming); the Dharma eye shining far, equal to the realm of sentient beings, is called 'universal'; being constantly without anything to attain is called 'sight'; and initially realizing this principle is called 'dharma gate'. Within this single stage, compassion and wisdom are equally complete; endowed with discriminating wisdom, one enters the secular to receive ordinary beings, exactly according to the model practiced by Sudhana. From the stage of the first abode, one shares radiance equally with the Buddha; within the stage of equal enlightenment, one's practice is purely humble, beginning by sharing the seats of ordinary people, maidens, and youths. Those unskilled in the traces of the teachings falsely slander its marks, yet for one who reaches the mind and clarifies the essence, the guide and mirror are vivid.