新華嚴經論 26.2

26.2

一有久從生死苦厭苦發心，有得三乘一乘之果，名自覺聖智，亦名佛智、自然智、無師智。二依先覺者勸令知苦本方能發心。夫發心者有此二種。若言要依先佛發心者，即有常過，即同外道常見。即先覺者以誰為師？轉轉相承，不離常見。若有古時常佛為展轉之師，即古佛自體自真不隨妄者，即不可踐其古跡，為真自常真，不可以真隨生死故。即生死是常生死，佛自是常佛故。若也眾生定有生死者，生死自常生死，不可得成真故。此是斷見。此二種俱非，不離斷常也。為一切眾生生死無性，本無生死，橫計生死，本非生死。一切諸佛本無自性故，實無菩提亦無涅槃，而眾生妄謂諸佛有菩提涅槃。若有眾生能如是知者，名為發心、名為諸佛、名為見道，而能開悟一切眾生，是名達無明者。無明本無，諸佛亦無，名為覺者。但以無依住無體無性妙智，能隨響應對現色身，能以此理教化眾生，名為大悲。故不可得有證、有忻有厭、有取有捨、有古有今、有真有假發菩提心也。如是發菩提心，不為長夜無明之所覆故。經云「愛水為潤」者，因愛有生故。我慢溉灌者，有八種慢：一慢、二大慢、三慢慢、四我慢、五增上慢、六不如慢、七邪慢、八慠慢。見網增長者，五見及六十二見等是。生名色牙者，由於諸見起貪，與名色俱起。名色增長生五根者，由名色故，以眼耳鼻舌身對名色生觸，觸對生受。其身觸體有十二種，澁滑輕重、冷熱飢渴、堅濕煖動。眼色觸有二十五，青黃赤白、長短方圓、高下正不正、光影明闇、煙雲塵霧、麁細逈表、空顯色故。耳聞聲有十一種觸，可意、不可意、俱、相違、因受大種、因不受大種、因俱大種、世所共成所引、遍計所執、聖言所攝、非聖言所攝聲也。鼻有六種香觸，好、惡、平等、和合、俱生、變異。味有十二種觸，苦、酢、甘、辛、醎、淡、可意、不可意、俱、相違、和合俱生、變異。於前五根上所得，隨意思量，名之為六十六種意法。以心起意，意識隨五根中所現名觸，意根隨取名受，受之不捨名愛，愛增長取，取增長有。有生已，將前六根上六十六種意識所緣，於諸趣中成五蘊身為生。生已衰變名老，終歿為死，於死時生諸熱惱乃至憂愁悲嘆眾苦皆集故。「從此因緣故集」已後一行半經，明緣生無體，妄謂生死。隨順緣體，應如是觀。明十二緣體，眾生情有而實理無，善達理無緣性，便即生死為不生死。此上一段，明由著我因有十二有支，若作無我觀，得離我所，諸虛妄緣便為法界大智無作自性緣生故。

First, there are those who, having long suffered the pains of birth and death, develop revulsion toward suffering and generate the mind [aspiring to awakening], thereby attaining the fruition of the Three Vehicles or the One Vehicle, which is called the holy wisdom of self-realization, and is also called Buddha-wisdom, spontaneous wisdom, and teacherless wisdom. Second, there are those who rely on the exhortation of prior awakened ones that causes them to know the root of suffering, and only then are able to generate the mind. In generating the mind, there are these two kinds. If one claims that generating the mind must depend upon prior Buddhas, then there is the fault of eternalism, which is identical to the eternalist views of non-Buddhists: whom did that first awakened one take as a teacher? Successive transmission from one to another does not escape eternalism. If there were an ancient, eternal Buddha who served as the teacher in succession, then since the ancient Buddha's own essence would be inherently true and would not follow delusion, one could not tread in his ancient footsteps; for the true is inherently and eternally true, and the true cannot follow birth and death. Thus birth and death would be an eternal birth and death, and the Buddha would inherently be an eternal Buddha. If sentient beings definitely possessed birth and death, birth and death would inherently and eternally be birth and death, and could never become the true. This is the annihilationist view. Both of these are incorrect, neither escaping annihilationism or eternalism. For the birth and death of all sentient beings is without self-nature; originally there is no birth and death. It is by false discrimination that birth and death are assumed; originally they are not birth and death. Because all Buddhas originally lack self-nature, in reality there is neither bodhi nor nirvāṇa, yet sentient beings falsely claim that Buddhas have bodhi and nirvāṇa. If there are sentient beings who can know in this way, they are called 'generating the mind,' called 'all Buddhas,' and called 'seeing the path,' and are able to bring awakening to all sentient beings; they are called 'those who have penetrated fundamental ignorance.' Fundamental ignorance originally does not exist, and Buddhas also do not exist; [this] is called 'the awakened one.' Merely by means of non-abiding, essenceless, and natureless wondrous wisdom, they can manifest physical bodies in response [to beings] like an echo answering a sound, and are able to teach and transform sentient beings through this principle; this is called great compassion. Therefore, in generating the bodhicitta, there can be no realization, no longing or revulsion, no grasping or abandonment, no ancient or present, and no true or false. Because generating the bodhicitta in this way is not covered by the long night of fundamental ignorance. As for what the sūtra calls 'moistened by the water of craving,' it is because of craving that there is birth. 'Irrigated by self-conceit': there are eight kinds of conceit: (1) conceit, (2) great conceit, (3) conceit of conceit, (4) self-conceit, (5) superior conceit, (6) conceit of inferiority, (7) wrong conceit, and (8) arrogant conceit. 'The net of views increases': this refers to the five views, the sixty-two views, and so on. 'Sprouting the shoot of name-and-form': because one gives rise to greed due to views, [greed] arises together with name-and-form. 'Name-and-form increases and generates the five sense organs': due to name-and-form, contact arises with eye, ear, nose, tongue, and body in relation to name-and-form, and contact gives rise to sensation. The essence of bodily contact has twelve kinds: rough, smooth, light, heavy, cold, hot, hungry, thirsty, hard, wet, warm, and moving. Visual color-contact has twenty-five [kinds]: blue, yellow, red, white, long, short, square, round, high, low, straight, uneven, light, shadow, bright, dark, smoke, cloud, dust, fog, coarse, fine, distant, manifest, and the color of empty space. The ear hearing sound has eleven kinds of contact: agreeable, disagreeable, both, contrary, caused by assimilated primary elements, caused by unassimilated primary elements, caused by both [kinds of] primary elements, conventional sound, imagined sound, sound included in holy speech, and sound not included in holy speech. The nose has six kinds of olfactory contact: good, bad, neutral, blended, innate, and altered. Taste has twelve kinds of contact: bitter, sour, sweet, pungent, salty, bland, agreeable, disagreeable, both, contrary, blended-innate, and altered. What is obtained at the five sense organs above is conceptually measured according to thought, and these are termed sixty-six mental phenomena. When the mind gives rise to thought, the mental consciousness following what appears in the five sense organs is called contact; the mental organ grasping in accordance [with it] is called sensation; holding fast to sensation without letting go is called craving; craving increases grasping; grasping increases becoming. Once becoming is born, the objects cognized by the mental consciousness regarding the sixty-six kinds upon the preceding six sense organs form a body of the five aggregates within the various destinies; this is birth. Once born, deterioration and change are called aging, and final demise is death; at the time of death, various fevers and distresses arise, up to anxiety, sorrow, grief, and lamentation—all these sufferings gather together. The one and a half lines of the sūtra from 'accumulate due to these causes and conditions' onward explain that what is produced through conditions lacks essence, and is falsely called birth and death. In accordance with the essence of conditions, one should contemplate in this way. It explains that the essence of the twelve conditions exists in the deluded feelings of sentient beings, but in actual principle it does not exist; if one properly penetrates the nature of conditions as non-existent in principle, then birth and death are immediately non-birth and non-death. This preceding section explains that because of attachment to self, the twelve limbs of existence occur; if one cultivates the contemplation of selflessness, one can abandon what belongs to self, and the various false conditions immediately become the great wisdom of the dharmadhātu, which is conditionally produced from the uncreated self-nature.