新華嚴經論 23.9

23.9

第九會又在普光明殿說離世間法，明以普光明智遍周十方，普利眾生不染眾法，名離世間。以普光明智具普賢行，恒在世間不出不入，名之離世間故。以智體恒用而無依，故名為離，非厭離故。如此三會總在普光明殿者，明行因與果并普賢行滿，總是一箇普光明，無始終依住，自在大智故。若眾生發菩提心者，不見此智不名發心，見此智者方名發心。若心外見佛者，及取相求真者，皆且作善，未名發一切智心故。經云「乘一切智乘直至道場。」以乘普光明大智之乘，還不出普光明大智道場，名之為至。此名「發心畢竟二不別，如是二心先心難。」是故發心難，明此智難信，信得即能入故。夫證發心，易先起信發心，難信極即入位故。但須方便三昧現之，即智境便現。此三會總在普光明殿者，明定體用始終因果萬行同一智也，如前所述。

The ninth assembly also takes place in the Universal Light Hall to expound the teaching on transcending the world, clarifying that using the wisdom of universal light to pervade the ten directions, universally benefiting sentient beings without being defiled by phenomena, is called 'transcending the world.' Because with the wisdom of universal light one is endowed with Samantabhadra's practices, constantly remaining in the world without exiting or entering, this is called 'transcending the world.' Because the essence of wisdom constantly functions yet has no reliance, it is called 'transcending,' not because of aversion and renunciation. That these three assemblies are all in the Universal Light Hall clarifies that the causes and effects of practice, together with the fulfillment of Samantabhadra's practice, are entirely a single, sovereign great wisdom of universal light, without beginning, end, or dwelling. If sentient beings give rise to the bodhi-mind, without seeing this wisdom it is not called giving rise to the mind; only when one sees this wisdom is it called giving rise to the mind. If one sees the Buddha outside the mind, or grasps at signs to seek the real, these are merely performing good deeds and are not yet called giving rise to the mind of all-knowledge. A sūtra says: 'Riding the vehicle of all-knowledge, one goes straight to the bodhimaṇḍa.' Because riding the vehicle of the great wisdom of universal light does not depart from the bodhimaṇḍa of the great wisdom of universal light, it is called 'reaching.' This is what is meant by: 'Giving rise to the mind and the ultimate [attainment] are not distinct; of these two minds, the first mind is difficult.' Therefore, giving rise to the mind is difficult, clarifying that this wisdom is difficult to believe, yet if one can believe it, one is able to enter. Realizing the aspiration is easy, but first giving rise to faith and generating the aspiration is difficult, for when faith reaches its utmost, one enters the stage. One need only manifest it through the expedient samādhi, and the realm of wisdom immediately appears. That these three assemblies are all in the Universal Light Hall clarifies that the essence and function of concentration, beginning and end, cause and effect, and the myriad practices are all identical to the single wisdom, as explained above.