新華嚴經論 34.19

34.19

十自申己德授與善財者，經云「善男子！我得自在決定解力，信眼清淨智光照曜，普觀境界離一切障，善巧觀察普眼明徹，具清淨行，往詣十方一切國土，恭敬供養一切諸佛。」此明舉本果法，令凡信樂修行。從初發心修行慣習十地功終，方依此初時本樣果法也。還以法界中時不遷、智不異、慈悲不異、願行不異之所成就，以於法界大智無延促中修行故，不如情解。有修行者莫作延促時分修學，應須善觀法界體用，莫如世情作一剎那計作三僧祇計。如法界中都無脩短遠近故，以此解行如法修行，於諸境界善照生滅，令使執盡而成智之大用。於自心境莫浪攝持，但知放蕩任性坦然，習定觀照執盡智現，生滅自無、業垢自淨，會佛境界同如來心，佛見自會非由捉搦。謾作別治，令心狂惑。但自明心境見融執業便謝，見亡執謝，一切萬法本自無瘡，智境朗然，名為佛國也。無煩強生見執，永自沈淪，自作自殃非他能與。

Tenth, regarding [Meghaśrī] setting forth his own virtues to transmit them to Sudhana: The sūtra says, "Good man, I have obtained the power of sovereign and decisive understanding, the eye of faith is purified, the light of wisdom shines brilliantly, I universally contemplate realms and am free from all hindrances, I skillfully observe with a universal eye that is clear and penetrating, I am endowed with pure conduct, and I go to all lands in the ten directions to revere and make offerings to all buddhas." This demonstrates adducing the fundamental fruition-dharma to cause ordinary beings to believe, rejoice in, and practice it. Only after practicing from the initial aspiration and completing the training of the ten grounds does one rely upon this fundamental model of the fruition-dharma from the very beginning. Furthermore, it is accomplished by the unshifting time, undifferentiated wisdom, undifferentiated compassion, and undifferentiated vows and practices within the dharmadhātu. Because one practices within the dharmadhātu's great wisdom, which is free of extension and contraction, it is not like conceptual understanding. Practitioners must not cultivate and learn while conceptualizing periods of extension or contraction; they must skillfully contemplate the essence and function of the dharmadhātu, and not, like worldly feelings, reckon [time] as a single kṣaṇa or reckon it as three asaṃkhyeyas. For within the dharmadhātu there is no length or shortness, farness or nearness at all. Practicing in accordance with the Dharma through this understanding and practice, one skillfully illuminates arising and ceasing regarding all realms, bringing grasping to an end to accomplish the great function of wisdom. Toward the realms of one's own mind, one should not wave about trying to grasp them; simply know to be untrammeled, following the nature serenely. Practicing concentration and contemplation, grasping is exhausted and wisdom manifests, arising and ceasing naturally cease to exist, and karmic defilements naturally become pure. One realizes the Buddha's realm and is identical with the Tathāgata's mind; the vision of the Buddha naturally accords [with reality] and is not brought about through seizing and holding. Vainly practicing other antidotes will only make the mind wildly deluded. Simply clarify for oneself that mind and realm, view and fusion, and grasping and karma will then disappear. When views perish and grasping disappears, all the myriad phenomena are fundamentally free of blemish; the realm of wisdom shines brightly, which is called the Buddha land. There is no need to forcefully generate views and attachments to sink oneself forever [in samsara]; what one creates brings one's own disaster, and cannot be given by another.