新華嚴經論 20.7

20.7

答曰：以如來心與一切眾生心本不異故，是一心一智慧故，以此知時與非時。諸佛了悟而與眾生共之，眾生迷惑自謂為隔。一切諸佛以一切眾生心智慧而成正覺，一切眾生迷諸佛智慧而作眾生。及至成佛時還成眾生迷理之佛，所說法門還解眾生心裏迷佛眾生，以此不異故，知眾生心。經云「不可說諸菩薩各從他方種種國土而共來集」者，約萬行差別，名為他方。以法隨根應物調伏，名種種國土。不出如來大圓明智，名為而共來集。眾會清淨者，無情識也。法身無二者，與佛同一體性，等無性也。無所依止者，無得無證也。而能自在起佛身行者，無作之智同佛用也。坐此座已者，會此十迴向法界本也。殿出殊好者，以智所感也。出過諸天者，以智報感，非有情為也。解云：菩薩所報相，約行所生。論主頌曰：

Answer: Because the mind of the Tathāgata and the minds of all sentient beings are fundamentally not different, being one mind and one wisdom; by this, they know the proper time and improper time. All Buddhas awaken to it and share it with sentient beings, while sentient beings in their confusion consider themselves separated from it. All Buddhas achieve correct awakening through the wisdom of the minds of all sentient beings, while all sentient beings are confused about the wisdom of all Buddhas and thus become sentient beings. When it comes to attaining Buddhahood, they still become the Buddha that sentient beings were confused about in principle; the Dharma gates expounded also still liberate the sentient beings who are confused about the Buddha within the minds of sentient beings. Being non-different in this way, they know the minds of sentient beings. When the sūtra says, "Ineffable assemblies of bodhisattvas each came and gathered together from various lands of other directions": in terms of the differences among the myriad practices, this is called "other directions". Because the Dharma follows capacities and responds to beings to tame them, this is called "various lands". Not going beyond the Tathāgata's great, round, luminous wisdom is called "coming and gathering together". As for "the assemblies being pure": they are devoid of emotional consciousness. As for "the dharmakāya being non-dual": they are of the same essence as the Buddha, equally natureless. As for "having nothing to rely upon": there is nothing attained and nothing realised. As for "being able to sovereignly manifest the bodily actions of a Buddha": unconditioned wisdom is identical to the Buddha's function. As for "having sat upon this seat": they accord with the origin of the dharmadhātu of these ten dedications of merit. As for "the palace displaying extraordinary beauty": it is evoked by wisdom. As for "surpassing all the heavens": it is retribution evoked by wisdom, not made by sentient beings. To explain: the retribution marks possessed by bodhisattvas are generated in terms of practice. The treatise master's verse says: