新華嚴經論 31.75

31.75

第五「爾時普賢菩薩摩訶薩」已下至「佛子如是無量阿僧祇法門圓滿成於如來」，明普賢告眾如來出現有十無量百千阿僧祇事而得成就分。已上五段是佛光加文殊、普賢令相問答，說佛出現分。光加之意，前已敘竟。大意表法中明昇進修行法身根本智差別智慈悲行十方圓終處，名為如來出現故。放光加令文殊、普賢二人，明理智體用參徹是如來出現，明文殊是十方一切諸佛之法身妙理現根本智慧之門、普賢是十方一切諸佛差別智萬行大悲之門。今明五位進修至此位二法圓滿，名自佛出現故。放眉間光灌文殊頂，令問自佛果極至頂法門。放口中光，是說教之光，令說自己佛果極至頂，差別萬行智悲十方圓滿法故。以此二人表法，令學者易解故，非是如來自不能說。又表根本智非言所及也。此一品經，表明法身根本智差別智悲行圓滿故。十地、十一地已前加行，此位真俗二法功終，其義如文自明。

Fifth, from 'At that time, Bodhisattva-Mahāsattva Samantabhadra' down to 'Son of the Buddha, it is like this: with immeasurable asaṃkhyeyas of Dharma-gates fully perfected, the Tathāgata is accomplished,' clarifying the part where Samantabhadra announces to the assembly that the Tathāgata's appearance is accomplished through ten immeasurable hundreds of thousands of asaṃkhyeyas of matters. The above five parts constitute the section where the Buddha's light empowers Mañjuśrī and Samantabhadra to question and answer each other, speaking on the Buddha's appearance. The intent of empowerment through light has already been explained above. The general intent in symbolizing the Dharma clarifies that the point where advancement in cultivating the dharmakāya, fundamental wisdom, discriminating wisdom, and compassionate practice reaches complete fulfillment throughout the ten directions is called the appearance of the Tathāgata. Emitting light to empower the two persons, Mañjuśrī and Samantabhadra, clarifies that the mutual penetration of principle and wisdom, essence and function, is the appearance of the Tathāgata; it clarifies that Mañjuśrī is the gate through which the wondrous principle of the dharmakāya of all Buddhas of the ten directions manifests fundamental wisdom, and Samantabhadra is the gate of discriminating wisdom, myriad practices, and great compassion of all Buddhas of the ten directions. Now, it clarifies that when advancement through the five stages reaches this stage, these two Dharmas are fully perfected, which is called the appearance of one's own Buddha. Emitting light from between the eyebrows to anoint Mañjuśrī's crown causes him to inquire into the Dharma-gate that culminates at the summit of one's own Buddha-fruit. Emitting light from the mouth is the light of expounding the teaching, causing him to speak of the Dharma that culminates at the summit of one's own Buddha-fruit, in which the discriminating myriad practices, wisdom, and compassion are perfected throughout the ten directions. Using these two persons to symbolize the Dharma allows scholars to understand easily; it is not that the Tathāgata himself cannot speak. It also symbolizes that fundamental wisdom is beyond the reach of words. This chapter of the sūtra clearly symbolizes that the dharmakāya, fundamental wisdom, discriminating wisdom, and compassionate practice are fully perfected. Prior to the tenth and eleventh grounds, these were preparatory practices; at this stage, the two Dharmas of the ultimate and conventional are brought to completion, the meaning of which is evident from the text itself.