新華嚴經論 29.26

29.26

第四明次第釋十一品之大意者，一明〈十定品〉是古今一切諸佛寂用遍周無時之大體也。二明〈十通品〉是古今諸佛普光明智利生自在及業報之神通遍周。三〈十忍品〉是十方古今諸佛自體無作法身一切法無生隨行之忍門。四〈阿僧祇品〉、五〈隨好光明功德品〉是明佛果所迷二愚之法，以此二品經是如來自說。六〈如來壽量品〉是一切諸佛隨眾生根性長短所現不同之壽，而自報命與虛空之齊年。七〈菩薩住處品〉是佛果攝眾生之分界，明菩薩行門常不斷故。八〈佛不思議品〉明一切古今諸佛智德難思，非情識之測度。九〈如來十身相海品〉明佛報身依正二果難量。十〈普賢行品〉明十方一切古今諸佛共所行自利利他之行周故。十一〈如來出現品〉明五位修行者昇進位滿自佛出興，出世入纏二行圓滿。文殊是主出纏智慧，普賢是主入俗行周，於此品中二行圓滿故，令二人自相問答說此出現之門。已上十一品經，大意如是。一一隨文別釋，更當重明大綱。總明十一地以後佛果位中所行法則，亦是一切菩薩一切眾生總不離此之體，而無遷易此時分故，明時不遷也。

Fourth, explaining in sequence the general meaning of the eleven chapters: First, it is explained that the "Chapter on the Ten Samādhis" is the great essence of the quiescence and function of all Buddhas of past and present, all-pervading and without time. Second, it is explained that the "Chapter on the Ten Supernormal Powers" is the all-pervading universal light wisdom of all Buddhas of past and present, sovereign in benefiting sentient beings, as well as the supernormal powers of their karmic retribution. Third, the "Chapter on the Ten Forbearances" is the forbearance gateway of practicing in accordance with the self-essence unconditioned dharmakāya of all Buddhas of past and present in the ten directions, wherein all dharmas are unproduced. Fourth, the "Chapter on the Asaṃkhyeyas" and fifth, the "Chapter on the Merit of the Radiance of the Secondary Marks" elucidate the dharmas of the two follies that obscure the Buddha-fruition; these two chapters of the sūtra are spoken by the Tathāgata himself. Sixth, the "Chapter on the Lifespan of the Tathāgata" is the differing spans of life manifested by all Buddhas according to the longer or shorter capacities and natures of sentient beings, whereas their own saṃbhoga-lifespan is equal in years to empty space. Seventh, the "Chapter on the Abodes of Bodhisattvas" is the division within the Buddha-fruition for embracing sentient beings, making clear that the practice gateways of bodhisattvas are constantly uninterrupted. Eighth, the "Chapter on the Inconceivable Qualities of the Buddhas" makes clear that the wisdom and virtues of all Buddhas of past and present are difficult to conceive and beyond the reckoning of emotional consciousness. Ninth, the "Chapter on the Ocean of Major Marks of the Ten Bodies of the Tathāgata" makes clear that the two fruitions—circumstantial and primary—of the Buddha's saṃbhogakāya are difficult to measure. Tenth, the "Chapter on the Practice of Samantabhadra" makes clear that the practices of benefiting oneself and benefiting others, shared by all Buddhas of past and present in the ten directions, are fully completed. Eleventh, the "Chapter on the Manifestation of the Tathāgata" makes clear that when the practitioners of the five stages fulfill their progressive ascension through the stages, their own Buddha arises and appears, and the two practices of transcending the world and entering worldly entanglements are perfected. Mañjuśrī is the master of the wisdom that transcends entanglements, and Samantabhadra is the master of the complete practice of entering the mundane; because both practices are perfected in this chapter, the two are made to question and answer each other to expound this gateway of manifestation. The general meaning of the eleven chapters above is like this. While each will be explained separately in following the text, their grand outline will be clarified once again. They comprehensively elucidate the rules of practice in the stage of Buddha-fruition from the eleventh ground onward, which is also the essence from which all bodhisattvas and all sentient beings never depart; since this time-period does not alter or shift, it clarifies that time does not shift.