新華嚴經論 26.39

26.39

第四段中有十二行半經，約分為五段。一「佛子菩薩住此地」已下至「法忍光明」有兩行半經，明此地菩薩無量身語意業皆無相行分。二「解脫月」已下至「超過三乘耶」可有兩行經，是解脫月起問分。三「金剛藏菩薩」已下至「一切三乘所不能及」有二行半經，是金剛藏菩薩答所問分。四「譬如」已下至「自力超過」有二行半經，明舉喻況說分。五「一切菩薩」已下「出過一切三乘之上」可有三行經，明此地菩薩是自力過三乘，非是初地以來求大法超過故。已上十二行半經，意明此地菩薩無量身語意業自力超過三乘智外修空、但行六度菩薩及聲聞緣覺折伏煩惱現行不生，得變易生死生於他方，或云上方別有十地菩薩淨土。如是三乘皆是如來權時，且免麁苦，方便安立；非如此教依智發心，即此娑婆便為淨國，華藏世界等遍虛空、淨穢含容，一塵多剎無有彼此往來等見。翻經之眾未詳佛意，誤顯聖旨云超二乘，後有學徒勿從此失。又明從初地已來至第六地，是志求大法及願力超過，非是自力超三乘故，如文自明。

The fourth section comprises twelve and a half lines of the sūtra text, broadly divided into five parts. First, from "O sons of the Buddha, when a bodhisattva abides in this ground" down to "the radiance of the forbearance of dharmas" consists of two and a half lines of the sūtra, explaining that this bodhisattva's immeasurable bodily, verbal, and mental actions are all signless practices. Second, from "Moon of Liberation" down to "surpass the three vehicles?" comprises about two lines of the sūtra, being the part where the Moon of Liberation raises a question. Third, from "Vajragarbha Bodhisattva" down to "which none of the three vehicles can match" consists of two and a half lines of the sūtra, being the part where Vajragarbha Bodhisattva answers the question. Fourth, from "For example" down to "surpasses through their own power" consists of two and a half lines of the sūtra, explaining by adducing an analogy. Fifth, from "All bodhisattvas" down to "transcend above all the three vehicles" comprises about three lines of the sūtra, explaining that the bodhisattvas of this ground surpass the three vehicles through their own power, not merely because, from the first ground onward, they have surpassed them by seeking the Great Dharma. The above twelve and a half lines of the sūtra aim to explain that the bodhisattvas of this ground, through their own power in immeasurable bodily, verbal, and mental actions, surpass the bodhisattvas of the three vehicles who cultivate emptiness outside of wisdom and solely practice the six pāramitās, as well as the śrāvakas and pratyekabuddhas who suppress active defilements so that they do not arise, attain transformational birth-and-death to be born in other directions, or claim that above there is a separate pure land for bodhisattvas of the ten grounds. Such three-vehicle teachings are all provisional expedients established by the Tathāgata to temporarily avoid coarse suffering; they are not like this teaching, where one gives rise to the aspiration based on wisdom, so that this very Sahā world is itself the pure realm, and the World of the Flowery Treasury pervades empty space equally, accommodating both purity and defilement, such that within a single dust mote and multiple lands there is no perception of "here" and "there," coming and going. The translators did not fully comprehend the Buddha's intent and mistakenly revealed the holy purport by saying "surpasses the two vehicles"; subsequent students should not follow this error. It also clarifies that from the first ground up to the sixth ground, one surpasses through devotion to seeking the Great Dharma and the power of vows, not through one's own power surpassing the three vehicles, as the text itself makes clear.