新華嚴經論 29.31

29.31

四釋此一處三度重敘初成正覺在摩竭提國者，明此一部經有五重因果。其五者何？一如佛初成道在菩提樹下示成正覺所集神天等眾，是一重佛因果也。二於普光明殿中說佛自成因果，令諸後學信進修行，即出毫中之光及眾是也。三說此〈十定品〉等十一品經，明諸菩薩信進修行，經過信、住、行、迴向、十地、十一地等六位，自行滿周所成之佛果，此十一品經是。四〈離世間品〉是一切諸佛皆成佛果，恒以自己果行常行利生，亦名為利世間品。不可作遠離之離，此品名目恐將誤矣。譯經之士或可妄詳佛意，於中取意亦有義通。如此四段經文，品初皆云「爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺」者，明說一部之經以菩提智無前後際一時說故，非如情量見有前後。古人云重會三會普光明殿者，意非然也。非但不移剎那際說此一部之經，亦乃從兜率天降神、入涅槃亦如之也。乃至三世無盡劫佛亦一時，不出此一剎那際齊成佛故。一切眾生於本無時之內，妄生多劫延促之相，覺已元無故。今此段經文意，明菩提智上無延促時日往來之相故，總云在摩竭提國始成正覺。以智照之可見，凡情思之即迷。乃至昇天諸會，皆云不離菩提樹下普光明殿而昇忉利夜摩天等故。以菩提根本智體性自遍周，無表裏中間長短延促大小去來等見故。五〈法界品〉是一切諸佛之所共果，凡聖共同，不離法界大智慧無限德用圓滿之果。一切諸佛以此法界大智慧而成正覺，亦名普光明大智慧殿故。以此五段經，總明一真無礙大智無終始之無限經卷，量等十方一切境界，於一剎那際誦持悉遍，亦名普眼經也。意明說此一部經及出世涅槃，不出此一剎那際法界之果。此〈法界品〉是菩提智境究竟之果也，此乃都該一部也。

4. Explaining why this single place reiterates three times the initial attainment of correct awakening in the country of Magadha: It makes clear that this single work has five tiers of cause and effect. What are the five? First, as when the Buddha first attained the Way under the bodhi tree, demonstrating the attainment of correct awakening and assembling the assembly of spirits, devas, and others—this is one tier of Buddha cause and effect. Second, in the Hall of Universal Light, he expounds the cause and effect accomplished by the Buddha himself to lead subsequent practitioners to cultivate with faith and progress—namely, emitting light from between his eyebrows and assembling the retinue. Third, the expounding of these eleven chapters, including the "Chapter on the Ten Samādhis", clarifies the Buddha-fruition accomplished through the complete fulfillment of their own practice by all bodhisattvas who cultivate with faith and progress, passing through the six stages of faith, abodes, practices, dedications of merit, the ten grounds, and the eleventh ground—these eleven chapters are this. Fourth, the "Chapter on Leaving the World" is all Buddhas, having achieved the Buddha-fruition, constantly performing the benefit of sentient beings through their own fruition-practices; it is also named the chapter on 'benefiting the world'. One must not take it as 'leaving' in the sense of departure; [interpreting it thus,] this chapter's title might well lead to error. The translation masters may have presumed to fathom the Buddha's intent, yet taking this meaning also allows the sense to penetrate. In these four sections of the sūtra text, the beginning of each chapter states: "At that time, the World-Honoured One was in the country of Magadha, in the bodhimaṇḍa of the Dharma of aranya, having first attained correct awakening," clarifying that the entire sūtra is spoken simultaneously in a single instant by the wisdom of bodhi without prior or subsequent limits; it is not as perceived by sentiment and calculation as having before and after. The ancients said that he assembled repeatedly for three assemblies in the Hall of Universal Light, but that was not the intended meaning. Not only is this entire sūtra spoken without shifting from the limit of a kṣaṇa, but his descent of the spirit from Tuṣita heaven and entering into nirvāṇa are also like this. Even the Buddhas of inexhaustible kalpas across the three periods of time are also in a single instant, all accomplishing buddhahood without departing from this single limit of a kṣaṇa. Within what originally has no time, all sentient beings falsely give rise to appearances of length and brevity across many kalpas; once awakened, these are fundamentally non-existent. The meaning of this section of the sūtra text now is to clarify that within the wisdom of bodhi there are no appearances of length or brevity, times or days, coming or going; therefore, it generally says that he first attained correct awakening in the country of Magadha. Illuminated by wisdom, this can be seen; thought upon with worldly sentiment, one is immediately bewildered. Even for all the assemblies of ascending to the heavens, it is always said that without departing from the Hall of Universal Light beneath the bodhi tree, he ascended to Trāyastriṃśa, Yāma, and the other heavens. This is because the fundamental wisdom of bodhi is of an essence that is inherently all-pervading, devoid of views of interior or exterior, intermediate, long or short, extended or brief, large or small, going or coming. Fifth, the "Chapter on the Dharmadhātu" is the shared fruition of all Buddhas, common to both ordinary beings and sages, not departing from the fulfilled fruition of the infinite virtues and functions of the great wisdom of the dharmadhātu. All Buddhas attain correct awakening by means of this great wisdom of the dharmadhātu, which is also named the Great Wisdom Hall of Universal Light. Through these five sections of the sūtra, it comprehensively clarifies that the infinite sūtra-scroll without beginning or end of the single true, unobstructed great wisdom is equal in measure to all realms in the ten directions, recited and held completely within the limit of a single kṣaṇa; it is also named the Universal Eye Sūtra. The intent is to clarify that the expounding of this entire sūtra as well as the appearance in the world and nirvāṇa do not depart from this fruition of the dharmadhātu within the limit of a single kṣaṇa. This "Chapter on the Dharmadhātu" is the ultimate fruition of the realm of bodhi wisdom, and it entirely encompasses the whole sūtra.