新華嚴經論 32.27

32.27

四釋說法之主者，此說法之主，亦是前菩提場毘盧遮那如來，亦是於五位法中諸菩薩自成之佛，亦是當來彌勒如來所成之佛，亦是三世古今一切佛故。以法界中智體無三世古今延促之情見故，以法界中無新舊成壞佛故。以法界輪度眾生入涅槃，不移法界一毫一微塵，體用時分不異故。在凡情妄見異，在法界見，見一切眾生初發菩提心乃至成佛轉法輪智，一切三世諸佛成佛、一切眾生成佛，同住一剎那、一微塵、一法身、一智慧、一言音、一解脫、一神通、一不思議、一報境界、一蓮花座，重重重重無礙無礙。此約智眼實見，不可隨願肉眼妄情所知。若有能如是真實信解者，當知此人悟佛知見、入佛知見，坐佛道場、得如來智，為能信自他身心總一法界大智之體之用故。此法界中能說法教體，約舉其十。一以如來神力為能說教體，以佛神力所見法故。二以不思議為教體，所現音聲法門非口言心思任法現故。三以虛空為教體，所現諸法境界如虛空故。四以光明為教體，以此如來眉間光名普照三世法界，如來放眉間光明現諸法故。五境界為教體，以一一境界互融相含，含十方佛剎法故。六以佛報果為教體，現昔往業所修行法門所莊嚴故。七以法性為教體，無身心可證修故。八以菩薩名號為教體，一一名號之中約所行法以成名故。九以菩薩等名數為教體，列普賢、文殊、五百菩薩，十十同名，表五位因果法界境中一多齊圓滿故。十以普光明智為教體，十方世界一時應根普現化故。如是說法教體無量無邊，且約舉其十。若以能聞受教之人，約以六事相應，眼耳鼻舌身心六處觸受得無所著，以為能聞及所受教之人，非獨耳根聽聞以為聞教之者。

Fourth, on explaining the master who preached the Dharma: This master who preached the Dharma is also the Vairocana Tathāgata of the previous bodhimaṇḍa; he is also the Buddha naturally accomplished by the bodhisattvas within the teaching of the five stages; he is also the Buddha accomplished by the future Maitreya Tathāgata; and he is also all the Buddhas of the three times, past and present. This is because within the dharmadhātu, the essence of wisdom lacks sentient views of past and present, prolongation or contraction in the three times, and because within the dharmadhātu there is no Buddha that is newly or formerly formed or destroyed. When the wheel of the dharmadhātu delivers sentient beings to enter nirvāṇa, it does not move a single hair or a single dust-mote of the dharmadhātu, because essence, function, and temporal span are not different. To ordinary delusion and false views they seem different, but in the vision of the dharmadhātu, one sees all sentient beings from their initial arousing of bodhicitta up to their becoming Buddhas and turning the wheel of the Dharma through wisdom; all Buddhas of the three times attaining Buddhahood and all sentient beings attaining Buddhahood dwell together in a single kṣaṇa, a single dust-mote, a single dharmakāya, a single wisdom, a single vocal sound, a single liberation, a single divine power, a single inconceivable, a single saṃbhoga realm, a single lotus seat, layers upon layers, unobstructed and unimpeded. This is formulated in terms of the true vision of the eye of wisdom; it cannot be known by the false sentiments of the fleshly eye that follows desires. If there is someone who can truly have faith and understanding in this way, one should know that this person awakens to the Buddha's knowledge and vision, enters the Buddha's knowledge and vision, sits in the Buddha's bodhimaṇḍa, and attains the Tathāgata's wisdom, because they can have faith that the body and mind of self and other are entirely the essence and function of the great wisdom of the single dharmadhātu. Within this dharmadhātu, the essence of the teaching capable of preaching the Dharma can be summarily presented in ten points: First, taking the Tathāgata's spiritual power as the teaching-essence capable of preaching, because the Dharma is seen through the Buddha's spiritual power. Second, taking the inconceivable as the teaching-essence, because the manifested sounds and Dharma gates are not spoken by the mouth or conceived by the mind, but manifest spontaneously according to the Dharma. Third, taking empty space as the teaching-essence, because the spheres of all manifested dharmas are like empty space. Fourth, taking light as the teaching-essence, because the light between the Tathāgata's eyebrows is named Universally Illuminating the Dharmadhātu of the Three Times, as the Tathāgata emits the light from between his eyebrows to manifest all dharmas. Fifth, taking spheres as the teaching-essence, because every single sphere mutually merges and encompasses, containing the dharmas of the Buddha-lands of the ten directions. Sixth, taking the Buddha's reward fruit as the teaching-essence, manifested through the adornment of the Dharma gates cultivated through past karma. Seventh, taking the Dharma-nature as the teaching-essence, because there is no body or mind that can be realized or cultivated. Eighth, taking the names of the bodhisattvas as the teaching-essence, because within each name, the name is established in terms of the practice performed. Ninth, taking the numbers and names of the bodhisattvas as the teaching-essence: listing Samantabhadra, Mañjuśrī, and five hundred bodhisattvas, sharing names in tens, signifies that the one and the many are equally perfected within the sphere of the dharmadhātu of the cause and effect of the five stages. Tenth, taking the wisdom of Universal Light as the teaching-essence, universally manifesting transformations simultaneously responding to capacities throughout the worlds of the ten directions. The teaching-essences capable of preaching the Dharma like this are immeasurable and boundless; here we merely list ten. As for the persons capable of hearing and receiving the teaching, they are accounted for by correspondence with six things: when the six sense loci—eye, ear, nose, tongue, body, and mind—contact and receive without attachment, they are taken as the persons capable of hearing and receiving the teaching; it is not solely the ear faculty listening that constitutes a hearer of the teaching.