新華嚴經論 29.33

29.33

從爾時世尊在摩竭提國者，此云不害國，亦名聰慧，為依此國人聰慧故，以人得名。又云摩者云不，竭提云至，為此國將謀兵勇，隣國敵不至，以主將立名。又云摩者大也，竭提體也，此國最大，為五印土之大體故。以此國是閻浮提之處中，以是如來示成正覺，明處中道義故。又明大悲無害義故，又表大悲普利不偏化故，皆如初會中說阿蘭若法，如初會已釋。始成正覺者，明於兜率天下、降神、受生、說法、入涅槃，總不離始成正覺一剎那際三昧之時故。此經四品之內皆共同有此言，明普光明大智體無時分，明其殿體是智報境，以智成名。以境智無二，所居之殿體皆含三世多劫，不屬時收，無古今去來之體。所有眾生自業現量三世之事皆現其中，不屬遷變移時之相。如來所現一切眾生三世無限業報及心所緣，以此普光明智恒現在前，十方世界纖毫之事無不知見。為普光明大智與一切眾生及等虛空無限境界同一體性故，能一切無不知也，以智淨無障故。又剎那際諸佛三昧者，明三世古今同一時故。一剎那者，會無三世生滅時也。此剎那之時，為教化眾生設法，會古今之名言，以智實論猶無此體故。以無此剎那之時，能含三世古今一切劫時，總同一故。以六相門觀之可見。諸佛三昧者，明一切如來久已情塵見亡，恒無智俱。以一切智自在神通力現如來身清淨無礙無所依止者，以一切智是根本智，無功用也。自在神通者，明根本智恒無體性，而能普現隨根之身，設一切法而無失時，名為神通力也，亦名現如來清淨之身。一時總釋，總明從根本智隨一切眾生，起無礙廣大用故。無所依止者，明根本智無體性故。為根本智無體性故，方能圓照十方，成大力用故。無有攀緣者，明以智境寂用，非是虛妄攀緣故。住奢摩他最極寂靜者，明根本智寂用自在，境智俱真、萬用俱寂，起唯法起、寂唯法寂，十方萬法無事不真，故云最極寂靜。奢摩他者，此云定也，明此定是佛根本智無作大體應根本用之寂用故，是諸佛根本智體用大自在定故，明此會總是諸佛果中根本智中作用也。具大威德者，明佛十力、四無畏、十八不共法悉自在，若有見聞如來，皆念敬發心悉歸伏故。餘如文自具。隨宜出興不失於時者，宜堪見聞，應時不失故。恒住一相，所謂無相。此已上六行經，明歎佛成道智德竟。已下列眾，如下更明。

From "At that time, the World-Honoured One was in the country of Magadha": this is translated as "Land of Non-Harm", and is also called "Intelligence", because it is named after the people in this country being intelligent. It is also said that "Maga" means "not" and "dha" means "arrive", because the generals and military strategists of this country were brave, so enemies from neighbouring countries did not arrive, thus taking its name from the commander-in-chief. It is also said that "Maga" means great, and "dha" means body/substance; this country was the largest, being the main body of the five regions of India. Because this country is in the middle of Jambudvīpa, the Tathāgata therefore manifested the attainment of right awakening here, clarifying the meaning of abiding in the Middle Way. It also clarifies the meaning of great compassion being harmless, and signifies that great compassion brings universal benefit without partiality in conversion, all as explained in the first assembly; "āraṇyaka practice" has already been explained in the first assembly. "First realised right awakening": this clarifies that descending from Tuṣita heaven, descending in spirit, taking birth, preaching the Dharma, and entering nirvāṇa never depart from the moment of samādhi in the single kṣaṇa of first realising right awakening. Within four chapters of this sūtra, there are universally these same words, clarifying that the essence of the great wisdom of Universal Light has no temporal divisions, and that the substance of this hall is the retributive realm of wisdom, named after wisdom. Because realm and wisdom are non-dual, the substance of the hall in which he dwells encompasses the many kalpas of the three times, not falling under the governance of time, without any substance of past, present, or future. The affairs of the three times as the direct perception of the respective karma of all sentient beings all manifest within it, not belonging to the marks of shifting change or elapsed time. All the infinite karmic retributions and mental objects of sentient beings throughout the three times manifested by the Tathāgata constantly appear before him by means of this Universal Light wisdom, such that there is not the slightest affair in the worlds of the ten directions that he does not know and see. Because the great wisdom of Universal Light shares the same essential nature with all sentient beings and with the infinite realms that equal empty space, he is able to leave nothing unknown, since his wisdom is pure and unobstructed. Furthermore, as for the "kṣaṇa-bound samādhi of the buddhas", this clarifies that the past, present, and future of the three times are a single time. A single kṣaṇa integrates the time in which there is no arising and perishing of the three times. This time of a kṣaṇa establishes teachings to educate and transform sentient beings, integrating the names and words of past and present, for when discussed in terms of the reality of wisdom, there is still no such substance. Because there is no such time of a kṣaṇa, it is able to encompass all the kalpas and times of the three times, past and present, uniting them entirely as one. It can be seen by observing it through the gate of the six characteristics. As for "the samādhi of the buddhas", it clarifies that in all Tathāgatas, emotional defilements and views have long perished, and they are constantly unaccompanied by [deluded] cognition. "Manifesting the Tathāgata's body, pure, unobstructed, and without reliance through the power of sovereign supernatural abilities of all-knowledge": because all-knowledge is fundamental wisdom, it is without effort. "Sovereign supernatural abilities" clarifies that fundamental wisdom is constantly devoid of an intrinsic nature, yet can universally manifest bodies that accord with faculties and establish all dharmas without missing the appropriate time; this is called "the power of supernatural abilities", and is also called "manifesting the pure body of the Tathāgata". Explaining them all together at once, it broadly clarifies that from fundamental wisdom, unobstructed and vast functions are generated in accordance with all sentient beings. "Without reliance" clarifies that fundamental wisdom has no intrinsic nature. Because fundamental wisdom has no intrinsic nature, it can completely illuminate the ten directions and accomplish great power and function. "Without grasping at conditions" clarifies that through the quiescent function of wisdom and its realm, it is not a matter of falsely grasping at conditions. "Dwelling in the ultimate tranquility of śamatha": this clarifies that fundamental wisdom has sovereign quiescent function; realm and wisdom are both true, and the myriad functions are entirely quiescent; when arising, it is only phenomena arising, and when quiescent, it is only phenomena becoming quiescent, so that among the myriad dharmas of the ten directions there is nothing that is not true—hence it is said to be "ultimate tranquility". As for "śamatha", this is translated as "concentration" (dhyāna/samādhi), clarifying that this concentration is the quiescent function of the unconditioned great essence of the Buddha's fundamental wisdom responding to its fundamental function; it is the sovereign samādhi of the essence and function of the fundamental wisdom of all buddhas, clarifying that this assembly is entirely the function within the fundamental wisdom in the fruition of all buddhas. "Endowed with great majesty and virtue" clarifies that the Buddha's ten powers, four fearlessnesses, and eighteen unshared dharmas are all sovereign, so that anyone who sees or hears the Tathāgata mindfully reveres him, generates the aspiration, and fully submits. The rest is fully contained in the text itself. "Appearing in accordance with suitability without missing the proper time": suitability means being fit to see and hear, responding at the proper time without failing. "Constantly abiding in the one characteristic, namely the characteristic of non-appearance": these six lines of the sūtra above conclude the praise of the wisdom and virtues of the Buddha's attainment of awakening. The enumeration of the assembly below will be further clarified below.