新華嚴經論 32.10

32.10

四釋說法之主所以者，此品何故還令普賢菩薩說者？明此二千法門是普賢所行常行故，還令普賢自說自行，令諸聞法者倣而斆之，即行普賢之行。如是乃至示現成佛、入涅槃，總是普賢行故。若以根本法身智身，佛無成壞之功；以差別智論，總是普賢行攝故。是故〈如來出現品〉明自己覺行圓滿故，十方諸佛同號普賢，以明十住、十行、十迴向中但一分覺心，能治一切煩惱中一分麁惑，行得一分慈悲，雖踐普賢一分行蹤，然未全具普賢行滿故，隨位佛果但同號為月、為眼、為妙。至〈如來出現品〉，明覺行齊圓故，是以不可說佛剎微塵數佛同號普賢佛故。明根本智全成差別智，用滿得名故，以體收用，此乃就用成名故。今此品令普賢說者，亦是以根本智就用成名。若約初心信解，即將用從本。以普賢用從根本智，世界名金色，佛果號不動智，能覺之人號曰文殊。此至自行佛果覺行已圓，即以根本智從用，佛號普賢故，所行行亦號普賢佛故。如說此品普賢，是約本從用普賢。及說〈十定品〉普賢，亦是如初會中普賢，是毘盧遮那如來自行普賢。〈十定品〉已來普賢，是凡夫從十信已來昇進道滿自行普賢。明自十信心至十地，以用從本即成根本智，使令圓滿。從十地向十一地，以根本智從用成差別智，一向利生，即說十定已來普賢菩薩是也。是故說〈十定品〉時已登十地，諸菩薩再三求覓普賢不得者，明以根本智會用未及滿故。如來令生想念普賢如對目前方得見者，明純用是普賢故，即以智體從用。是故〈出現品〉中令文殊問普賢者，明以體從用故。如說此品普賢，是直以體從用普賢，共初如來初會中普賢其功相似。是以初會所說法門皆令普賢說法，亦是以體從用。第二會以普賢智用從體，直至十地皆是以用從體，且令成其根本智使圓明。然後十地終捨三昧涅槃樂，如稠林煩惱故，方令具普賢大用，始得稱周設教於生死中自在故。如是安立修行，以智境乃是一時，是故〈十定〉及此品總通敘始成正覺菩提場始末。有發心之士，深須得意，方堪修道。作前後多生尋求，不可相應。但自以定慧力，觀照所緣真俗內外心境染淨偏多處，以理智體用平等法而用治之，散動多者以定治之，樂寂多者以平等法身及大願迴向力悲智治之，一如此經五位修行法，治之至究竟趣。若自智不及，志求良匠，不可安然致無所益。當知此說法主者是成佛果後以體從用普賢，說始終常道普賢二千種法，用該萬行。八地捨七地中有行有開發，智淨無功。十地捨涅槃三昧稠林行，成普賢行，入於生死圓滿大悲，方始自在。

Fourth, explaining the reason for the master of the teaching: Why does this chapter again have the Bodhisattva Samantabhadra preach it? It clarifies that these two thousand teachings are the constant practice performed by Samantabhadra; hence it again has Samantabhadra himself preach his own practice, so that all who hear the Dharma may emulate and learn it, thereby practicing the practice of Samantabhadra. In this way, even manifesting the attainment of Buddhahood and entering nirvāṇa are entirely the practice of Samantabhadra. If viewed in terms of the fundamental dharmakāya and jñānakāya, the Buddha has no function of accomplishment or destruction; if discussed in terms of discriminating wisdom, it is entirely subsumed under the practice of Samantabhadra. Therefore, the "Chapter on the Tathāgata's Appearance" clarifies that because one's own enlightened practice is fully perfected, the Buddhas of the ten directions are all named Samantabhadra; this clarifies that in the ten abodes, ten practices, and ten dedications of merit, there is only one portion of the mind of awakening, which can remedy one portion of coarse affliction among all afflictions, and one's practice attains one portion of compassion; though one treads upon a portion of Samantabhadra's footprints, one does not yet fully possess the fulfillment of Samantabhadra's practice; therefore, according to their stages, the Buddha-fruits are merely co-named "Moon," "Eye," or "Wondrous." Arriving at the "Chapter on the Tathāgata's Appearance," it clarifies that awakening and practice are equally complete; therefore, Buddhas as numerous as the dust motes of ineffable Buddha-lands are all named Samantabhadra Buddha. It clarifies that fundamental wisdom completely becomes discriminating wisdom, and since function is perfected it acquires this name; essence subsumes function, and thus it is named in terms of function. Now, in this chapter, having Samantabhadra speak is likewise taking fundamental wisdom to establish the name in terms of function. If discussed in terms of the initial mind's faith and understanding, one brings function to follow the fundamental: with Samantabhadra's function following fundamental wisdom, the world is named Golden, the Buddha-fruit is named Immovable Wisdom, and the person capable of awakening is named Mañjuśrī. When one arrives here at the completion of one's own enlightened practice of the Buddha-fruit, one brings fundamental wisdom to follow function, so the Buddha is named Samantabhadra, and the practice performed is also named Samantabhadra Buddha. As for Samantabhadra speaking in this chapter, it is Samantabhadra who brings the fundamental to follow function. As for Samantabhadra who spoke the "Ten Concentrations" chapter, he is also like the Samantabhadra in the first assembly—the Samantabhadra of Vairocana Tathāgata's own practice. The Samantabhadra from the "Ten Concentrations" chapter onwards is the Samantabhadra of the ordinary person's own practice who, from the ten faiths onwards, has perfected the path of progression. It clarifies that from the stage of the ten faiths to the ten grounds, bringing function to follow the fundamental constitutes fundamental wisdom, causing it to become complete and perfect. From the tenth ground towards the eleventh ground, bringing fundamental wisdom to follow function constitutes discriminating wisdom, dedicated solely to benefiting sentient beings—this is precisely the Bodhisattva Samantabhadra from the preaching of the ten concentrations onwards. Therefore, when the "Ten Concentrations" chapter was spoken, those who had already ascended to the tenth ground, the bodhisattvas who searched repeatedly for Samantabhadra and could not find him, signified that bringing fundamental wisdom to merge with function had not yet reached completion. When the Tathāgata caused them to give rise to mindfulness of Samantabhadra as if he were right before their eyes, only then could they see him, signifying that pure function is Samantabhadra; thus the substance of wisdom follows function. Therefore, in the "Chapter on Appearance," having Mañjuśrī question Samantabhadra clarifies bringing essence to follow function. As for Samantabhadra speaking in this chapter, it is directly the Samantabhadra who brings essence to follow function, and his function is similar to the Samantabhadra in the Tathāgata's initial assembly. Thus, the teachings spoken in the initial assembly all had Samantabhadra speak the Dharma, which was also bringing essence to follow function. In the second assembly, Samantabhadra's wisdom and function were brought to follow essence, and straight through to the tenth ground it was throughout bringing function to follow essence, temporarily causing them to accomplish fundamental wisdom and make it round and luminous. Afterwards, at the end of the tenth ground, they abandon the bliss of samādhi and nirvāṇa like a thicket of afflictions; only then are they made to fully possess Samantabhadra's great function, beginning to establish teachings adequately and pervadingly, and being sovereign within birth and death. Establishing practice in this way, since wisdom and its sphere are simultaneous, the "Ten Concentrations" and this chapter comprehensively narrate the beginning and end of the bodhimaṇḍa of the initial attainment of right enlightenment. Practitioners who have generated the mind must deeply grasp this meaning; only then are they fit to cultivate the path. If one seeks across prior and subsequent multiple lifetimes, one cannot accord with it. One should simply, through one's own power of concentration and wisdom, contemplate the conditioned objects—ultimate and conventional, internal and external, mind and environment, defilement and purity—wherever there is an excess, and remedy them with the equal Dharma of principle and wisdom, essence and function: if scattered movement is excessive, remedy it with concentration; if delighting in quiescence is excessive, remedy it with compassion and wisdom through the equal dharmakāya and the power of great vows and dedication of merit. Exactly as in the methods of practice of the five stages in this sūtra, remedy them until reaching the ultimate destination. If one's own wisdom is insufficient, one should resolutely seek a skilled master; one must not remain idle and achieve no benefit. One should know that this master of the teaching is Samantabhadra who brings essence to follow function after attaining the Buddha-fruit, expounding the two thousand teachings of Samantabhadra's eternal path from beginning to end, whose function covers the ten thousand practices. In the eighth ground, one abandons having practice and development within the seventh ground, and wisdom is pure and without effort. In the tenth ground, one abandons the practice of the thicket of nirvāṇa and samādhi, accomplishes Samantabhadra's practice, enters into birth and death, perfects great compassion, and only then is sovereign.