新華嚴經論 20.9

20.9

已上如文可知。此段有不可說他方菩薩眾，此一段諸天住兜率宮，菩薩眾總有一百五十箇百萬億眾。若他方所來菩薩，有不可說。諸天莊嚴高座及宮殿色類，有一百八十種差別，一類有百萬億。如來及菩薩自福莊嚴，無有限數。此會所將如是大悲、如是智慧、如是萬行，但為長養初發心住初生佛家之智慧大悲，令慣習自在故。時亦不改，法亦不異，智亦不遷，猶如竹𥯤依舊而成，初生與終無有麁細。亦如小兒長，初生而為大，無異大也。此直以十行、十迴向、十地、十一地為養道之方便佛果在於初發心。又十住中，一住具十住之功用故。及十住、十行、十迴向、十地，總十住中總具足故。猶如神龍馬王所生，其神駒生在其地，與父遲速相似，唯力用未如其母。如初發心菩薩，以乘如來一切智乘，初生佛家，與佛同智，唯神通道力未如，以待大悲萬行長養故。雖長養功終，法不異也、時不遷也，終不出初發心時力用功畢。如龍女不出剎那際三生成佛是，如善財一生得佛果亦爾。一生義者，得無生也。今且約立無生有十：一諸蘊自體無生，二諸見自體無生，三空無生，四性無生，五時劫不遷無生，六涅槃生死無生，七說法音聲寂默無生，八智慧分別無生，九神通力性自周遍無生，十不出剎那際對現三世盡古今劫一切眾生前身無生。有此十種無生義故，是名一生當得菩提，是此經意。以十行、十向、十地、十一地法方便用資初發心佛果，絕前後之情所望故，以資糧與佛果同時互為體用相資故，故號為覺行互嚴。此經以果資行令行無著，以行資果大用得辦。如三乘以意生身菩薩未說乘佛一切智乘者，推佛果在十一地後、三祇之劫終也。即地前三賢為資糧，十地為見道，佛果在十一地後三祇之劫也。如此教與三乘中五位行相，一倍顛倒行相不同，後當更明。

The above is understandable from the text. In this section there are ineffable assemblies of bodhisattvas from other directions. In this section, the devas dwelling in the Tuṣita palace and the assemblies of bodhisattvas together total one hundred and fifty times a hundred million myriads. As for the bodhisattvas who come from other directions, they are ineffable. The types of colors of the tall seats and palaces adorned by the devas have one hundred and eighty kinds of differences, each category numbering a hundred million myriads. The adornments of the personal blessings of the Tathāgata and the bodhisattvas are boundless in number. That this assembly brings forth such great compassion, such wisdom, and such myriad practices is solely to nurture the wisdom and great compassion of the abode of initial aspiration when first born into the Buddha's house, making them practiced and sovereign. Time does not change, the Dharma is not different, and wisdom does not alter—just as bamboo shoots grow by relying on their original nature, from their initial sprouting to their end there is no coarse or fine. It is also like a small child growing: born as a child, he becomes an adult, with no difference in adulthood. This straightforwardly takes the ten practices, the ten dedications of merit, the ten grounds, and the eleventh ground as expedient means for nurturing the Path; the Buddha fruit lies in the initial aspiration. Furthermore, within the ten abodes, because a single abode possesses the function of all ten abodes, and because the ten abodes, ten practices, ten dedications of merit, and ten grounds are completely and totally contained within the ten abodes—just like a foal born to a divine dragon or a sovereign steed, when that divine foal is born on that ground, its speed is similar to its sire's, only its strength and function are not yet equal to its dam's. It is like a bodhisattva of initial aspiration: having mounted the Tathāgata's vehicle of all-knowledge and being newly born into the Buddha's house, their wisdom is identical to the Buddha's; only their supernormal powers and path strength are not yet equal, because they await the nurturing of great compassion and myriad practices. Although the nurturing work is completed, the Dharma is not different and time does not alter; in the end it does not go beyond the completion of strength and function at the time of initial aspiration. It is like the dragon girl attaining Buddhahood across three lives without leaving the moment of a single kṣaṇa; it is also like Sudhana attaining the Buddha fruit in a single lifetime. The meaning of "a single lifetime" is attaining non-arising. Now, briefly establishing non-arising, there are ten kinds: first, the non-arising of the intrinsic essence of the skandhas; second, the non-arising of the intrinsic essence of views; third, the non-arising of emptiness; fourth, the non-arising of nature; fifth, the non-arising of the unchanging of time and kalpas; sixth, the non-arising of nirvāṇa and saṃsāra; seventh, the non-arising of the silence of the sounds of expounding the Dharma; eighth, the non-arising of wisdom's discrimination; ninth, the non-arising of the intrinsic pervasiveness of supernormal powers; tenth, the non-arising of the body manifesting before all sentient beings throughout the past, present, future, and all kalpas ancient and modern without leaving the moment of a single kṣaṇa. Because of these ten kinds of meanings of non-arising, it is named "attaining bodhi in a single lifetime", which is the intent of this sūtra. Because the expedient practices of the ten practices, ten dedications of merit, ten grounds, and eleventh ground are used to nourish the Buddha fruit of initial aspiration, cutting off expectations of before and after, and because provisions and the Buddha fruit are simultaneous and mutually serve as essence and function to nourish each other, it is called "awakening and practice mutually adorning each other". This sūtra uses the fruit to nourish practice, causing practice to be free from attachment, and uses practice to nourish the fruit, so that the great function can be accomplished. As when the three vehicles speak of bodhisattvas of mind-made bodies who have not yet mounted the Buddha's vehicle of all-knowledge, they relegate the Buddha fruit to after the eleventh ground, at the end of three asaṃkhyeya kalpas. That is, the three stages of worthies before the grounds serve as the provisions, the ten grounds serve as the path of seeing, and the Buddha fruit is after the eleventh ground at the end of three asaṃkhyeya kalpas. How this teaching and the characteristics of practice in the five stages of the three vehicles are entirely reversed and different in their practice characteristics will be explained further below.