新華嚴經論 2.9

2.9

五所來之眾聞法別者，此《涅槃經》為諸聲聞二乘權教菩薩行諸觀行未離執障，樂著諸行執持行相，於此行相迷無作法身無證無修本來自體也。以行修生，修顯建立，菩提涅槃能所等證。如來為此根故，於此《涅槃經》說諸行無常是生滅法，生滅滅已寂滅為樂。所行善行及能證菩提是生法故，所證涅槃是滅法故，既心存能所，生滅不休。以生滅不休，便滯真理。今此《涅槃經》中故說諸行，及能證菩提、所證涅槃二俱滅故方應真理，故諸行無常是生滅法，生滅滅已寂滅為樂。是故如來隱身不現，及諸能所心盡，名大涅槃。二乘涅槃可有能所、有修有證，是故名為有為無漏，是故如來涅槃無有能所。是故《涅槃經》中，純陀向文殊師利菩薩言：「莫謂如來同於諸行。復次文殊師利！為知而說、不知而說，而言如來同於諸行？若言如來同於諸行，則不得言於三界中為人天中自在法王。」是故《大涅槃經》令彼三乘，令知諸行菩提能證所證涅槃悉是無常，生者本無、不證諸滅，無行無修名大涅槃，是名圓寂。是故《涅槃經》令諸三乘樂著行者離行離修，有所證者令行無證無修。如《華嚴經》，所有他方來眾，此土人天霑其會位，從始發心即達理事自在、理行無礙。文殊理、普賢行，一時頓印，如印印泥。一時頓印，無有先後中間等，皆依本法，法爾合然。若存始終因果先後，皆是凡情、皆是生滅，有成有壞，皆是隨根破繫，不開成佛正宗。諸教引生之門，皆入華嚴理智果海，方為契當。教門明著，龜鏡宛然，宜可遍攬經文，觀智隨照，豁然開悟。智日雲披，頓陟妙峯，俄登智海，凡聖二見，因定水而滌除；悲智二門，以法身而方現。此《華嚴經》直為最上大心者說，如將寶位直受凡庸，如夜夢千秋覺已隨滅。如《涅槃經》所說「雪山有草名曰肥膩，牛若食者純得醍醐，無有青黃赤白黑色。」最上大心者亦復如是，頓見佛性便成正覺，不從小位漸漸而來。是故今言來眾聞法別，以《涅槃經》攝末從體，未論智慈真俗並用無礙。

Fifth, the difference in the hearing of the Dharma by the arriving assembly: This Mahāparinirvāṇa Sūtra was for the śrāvakas and the provisional bodhisattvas of the two vehicles who cultivated various contemplative practices but had not yet abandoned the obstacle of attachment, being attached to various practices and clinging to the forms of practice, confused with regard to these forms of practice about the uncreated dharmakāya and the original self-nature that is without realization and without cultivation. Taking practice and cultivation as arising, and cultivation as manifesting establishment, they posited subject and object in realizing bodhi and nirvāṇa. Because of these faculties, the Tathāgata spoke in this Mahāparinirvāṇa Sūtra: 'All conditioned phenomena are impermanent; they are the phenomena of arising and ceasing. When arising and ceasing have ceased, tranquil extinction is bliss.' Because the good practices performed and the bodhi that can be realized are phenomena of arising, and the realized nirvāṇa is a phenomenon of ceasing, the mind already preserves subject and object, and arising and ceasing never rest. Because arising and ceasing never rest, one is obstructed from the true principle. Now, in this Mahāparinirvāṇa Sūtra, he therefore spoke of all practices, and that both the bodhi that can realize and the nirvāṇa that is realized are extinguished, only then conforming to the true principle; hence: 'All conditioned phenomena are impermanent; they are the phenomena of arising and ceasing. When arising and ceasing have ceased, tranquil extinction is bliss.' Therefore, the Tathāgata hid his body and did not appear, and when all minds of subject and object were exhausted, it was named Great Nirvāṇa. The nirvāṇa of the two vehicles can admit subject and object, cultivation and realization; therefore it is named conditioned undefiled [dharmas]. Therefore, the Tathāgata's nirvāṇa has no subject or object. For this reason, in the Mahāparinirvāṇa Sūtra, Cunda said to Bodhisattva Mañjuśrī: 'Do not say that the Tathāgata is the same as conditioned phenomena. Furthermore, Mañjuśrī, do you speak knowing or speak not knowing, when you say that the Tathāgata is the same as conditioned phenomena? If you say that the Tathāgata is the same as conditioned phenomena, then he cannot be called the sovereign King of the Dharma among humans and devas within the three realms.' Therefore, the Mahāparinirvāṇa Sūtra causes those of the three vehicles to know that all practices, the bodhi that can realize, and the realized nirvāṇa are all impermanent; that which arises originally does not exist, and one does not realize various extinctions; being without practice and without cultivation is named Great Nirvāṇa, and this is called perfect tranquility. Therefore, the Mahāparinirvāṇa Sūtra causes those of the three vehicles who delight in and cling to practice to abandon practice and cultivation, and causes those who have realization to practice without realization and without cultivation.
As for the Avataṃsaka Sūtra, all the assemblies coming from other regions, as well as the humans and devas of this land who partake in the stages of that assembly, from the initial resolve penetrate the sovereignty of principle and phenomena and the non-obstruction of principle and practice. Mañjuśrī is principle and Samantabhadra is practice, sealed simultaneously and suddenly, like a seal stamping clay. Sealed simultaneously and suddenly, there is no before, after, middle, and so on; all rely on the fundamental Dharma, naturally fitting in this way. If one preserves beginning, end, cause, effect, before, and after, these are all ordinary sentiments, all arising and ceasing, with formation and destruction, all breaking attachments according with faculties, and failing to reveal the authentic lineage of achieving buddhahood. When the doorways of induction in the various teachings enter the Avataṃsaka's ocean of the fruit of principle and wisdom, only then are they properly matched. The teaching is clear and distinct, like a mirror before us; one should peruse the sūtra text, let contemplative wisdom illuminate accordingly, and suddenly attain great awakening. The sun of wisdom parts the clouds; one immediately ascends the Wondrous Peak and suddenly enters the ocean of wisdom; the two views of the ordinary and the holy are washed away by the water of samādhi; the two gates of compassion and wisdom are manifest through the dharmakāya. This Avataṃsaka Sūtra is spoken directly for those of the highest, great minds, like conferring a treasured throne directly upon an ordinary person, or like a thousand-year dream at night vanishing upon awakening. As the Mahāparinirvāṇa Sūtra states: 'In the Snow Mountains there is a grass called Feini; if cows eat it, they yield pure ghee, without blue, yellow, red, white, or black colors.' Those of the highest, great minds are also like this: suddenly seeing the Buddha-nature, they immediately achieve true awakening, not arriving gradually from lesser stages. Therefore, we now say there is a difference in the hearing of the Dharma by the arriving assemblies, because the Mahāparinirvāṇa Sūtra gathers the branches back to the essence, not yet discussing the unimpeded, simultaneous functioning of wisdom and compassion, the ultimate and the conventional.