新華嚴經論 32.4

32.4

大體常須自信自己身語意境界、一切諸行分別，皆從如來身語心意境界、諸行分別中生，皆無體無性、無我無人，但以法界無作自性緣生，本無根機處所可得。性自法界無有內外中間，應如是知、如是觀察，觀自觀他同一體性、無我無我所，以定慧力如是修行。既自知已，觀眾生苦，自利利他，皆如普賢廣大行願。一如此經五位法則，此品和會，明文殊是體根本智之法門，普賢是用根本智中萬行，無作根本智是佛故，令體用自相問答說根本智佛果之門，明根本智因此二行所成。明根本智自無成壞，皆因文殊普賢二法所顯發故，以此還令所顯之因還自說故，佛自無成壞者也，以明因可說、果無作故。以此三法自在圓通，名佛出現世間故。此明不作而作、作而不作者故。

In general, one must constantly have faith in oneself: the spheres of one's own body, speech, and mind, and all discriminatory conceptualizations of practices, are all born from the Tathāgata's spheres of body, speech, and mind and discriminatory conceptualizations of practices. They are all without substance and without nature, without self and without person. They merely arise through conditions from the unconditioned intrinsic nature of the dharmadhātu; fundamentally, no faculties, vessels, or locations can be found. Their nature is inherently the dharmadhātu, without inside, outside, or in between. One should know thus and contemplate thus: contemplate oneself and contemplate others as having the same identical essence, without self and without what belongs to a self, practicing thus through the power of concentration and wisdom. Having known this for oneself, one contemplates the suffering of sentient beings, benefiting oneself and benefiting others, all following Samantabhadra's vast practices and vows. This completely accords with the rules of the five stages in this sūtra. In this chapter, they are harmonized and brought together: it clarifies that Mañjuśrī is the teaching of the essence of fundamental wisdom, while Samantabhadra is the ten thousand practices within the function of fundamental wisdom; and since unconditioned fundamental wisdom is the Buddha, it causes essence and function to question and answer each other to explain the gate of the Buddha-fruit of fundamental wisdom, clarifying that fundamental wisdom is accomplished through these two practices. It clarifies that fundamental wisdom inherently has neither accomplishment nor destruction; because it is revealed through the two teachings of Mañjuśrī and Samantabhadra, this in turn causes the revealed causes to speak for themselves, so the Buddha inherently has neither accomplishment nor destruction, thereby clarifying that causes can be spoken of while the fruit is unconditioned. Because these three teachings are unimpeded, perfect, and penetrating, it is called the Buddha's appearing in the world. This clarifies that which acts without acting, and does not act while acting.