新華嚴經論 4.10

4.10

四和會有無觀智門者，即《解深密經》第三時教說九識為淨識，與業種為依，并說三性、三無性，所謂遍計所執性、依他起性、圓成實性。互相成壞離諸執障，不成不壞性自涅槃。如《深密經》頌曰「一切諸法皆無性，無生無滅本來寂，諸法自性恒涅槃，誰有智慧無密意。」此經為破般若修空增勝者壞緣生法，空見現前違道理故。於此經成就緣生諸法自體涅槃，不須誹撥。言空言有互相破斥，不合計有、不合計無。又此經雖安立十地名同《華嚴》，於中義意軌則各別，又無地前三賢十信等位，但立十地斷惑行相，及說佛地為第十一地。於其十一地位之內，復說有十一種麁重、二十二種愚癡。所以此經不安立地前三賢十信行門，為此經地前非見道故。又為第三時教中但和會有無，未是文殊普賢理事攝行滿故。是故《華嚴經》中說十信、十住、十行、十迴向、十地法門時，十方諸佛同來印可故，一切諸佛國土總說此門故，十三種相加表真實故。三乘經中但說十一地，攝諸眾生不盡故，此則是三種十地中假詮假智假真如十地行故。何以然者？為此十一地是佛位，佛位之內猶有障故，明十一地以前未有真理本智故。若全真理智，云何十一地有十一麁重？既有麁重，即非地地中有佛智為因果故。此經且漸和會有無令無滯住，未似普賢文殊理事智盡大用而說故。如《仁王經》說五位十地行門安立，從凡漸習，積行多生修假真如。又有教說地前伏惑、地上見道；或說留惑不斷，要經三僧祇劫方可成佛。如是等教，並對權根假施設有，未為實說。但化佛所說，皆是引中下根人，未盡實說。餘准可知。又二乘人迴心，向權教中所忻佛果，及權教菩薩所忻佛果，僧祇滿後，但只樂求三千大千世界佛之報果，不忻十佛境界毘盧遮那無盡十方境界之報果也。不如《華嚴經》中十信菩薩所忻佛果，勝解心上具足凡夫即樂忻修十身毘盧遮那之境界，深心廣大盡無極重玄之妙境界也。不同權教佛境界，皆立分齊限量，此乃為根狹未廣故，且權安立。如《解深密經》中十地斷惑分齊，第一初地中對治惡趣煩惱業生雜染障故，第二地中對治微細誤犯現行障，第三地中對治欲貪障，第四地中對治定及法愛障，第五地中對治生死涅槃一向背趣障，第六地中對治麁相現行障，第七地中對治細相現行障，第八地中對治於無相無作功用及於有相不得自在障，第九地中對治於一切種善巧言辯不得自在障，第十地中對治不得圓滿法身證得障。善男子！此奢摩他、毘鉢舍那，於如來地對治極微細最極微細障及所知障。如《華嚴經》，但於地前三賢初發心住中，即能頓證佛果法門，普印諸位，十住、十行、十迴向、十地、等覺等位，如印印時文相具足無前後際。即以初發心時頓印三界無明，便為佛智之海。以如來法身智身大悲之印，一時頓印世間以為法界大用，無前後故、法如是故。不同權教法外施設，且引三根來歸一實故。

Fourth, as for the gate of contemplative wisdom that harmonizes existence and non-existence: this is the teaching of the third period in the Saṃdhinirmocana Sūtra, which explains the ninth consciousness as the pure consciousness that serves as the basis for karmic seeds, and also speaks of the three natures and three non-natures—namely, the parikalpita (imagined) nature, the paratantra (other-dependent) nature, and the pariniṣpanna (consummated) nature. Mutually establishing and destroying each other, they are free from all graspings and hindrances; neither established nor destroyed, their nature is inherently nirvāṇa. As a verse in the Saṃdhinirmocana Sūtra states: 'All dharmas lack intrinsic nature; / Unborn and unceasing, they are originally tranquil. / The inherent nature of all dharmas is ever nirvāṇa: / Who possessing wisdom has no hidden intent?' This sūtra was preached to refute those who, through an overemphasis on cultivating emptiness according to the Prajñā[pāramitā], destroyed the dharmas of conditioned origination, so that their views of emptiness manifested and contradicted the true principle. In this sūtra, it is established that the conditioned dharmas are themselves inherently nirvāṇa, and one need not repudiate them. To speak of emptiness and to speak of existence mutually refute each other; one must not cling to existence, nor must one cling to non-existence. Furthermore, although this sūtra establishes the names of the ten grounds in common with the Avataṃsaka, their doctrinal import and regulations are quite different. Moreover, it lacks the stages prior to the grounds, such as the three grades of worthies and the ten faiths; it only establishes the behavioral aspects of severing delusions throughout the ten grounds, and speaks of the Buddha Ground as the eleventh ground. Within these eleven ground stages, it further speaks of eleven kinds of coarseness (dauṣṭhulya) and twenty-two kinds of ignorance. Why this sūtra does not establish the practice-gates of the three grades of worthies and the ten faiths prior to the grounds is because, in this sūtra, prior to the grounds is not yet the Path of Seeing. Furthermore, it is because within the teaching of the third period it only harmonizes existence and non-existence, and does not yet represent the fulfillment of practices embracing principle and phenomena by Mañjuśrī and Samantabhadra. Therefore, in the Avataṃsaka Sūtra, when the Dharma gates of the ten faiths, ten abodes, ten practices, ten dedications of merit, and ten grounds are spoken, all the Buddhas of the ten directions come together to seal and approve them; all Buddha-lands universally speak this gate; and thirteen kinds of mutual augments signify reality. In the sūtras of the three vehicles, only eleven grounds are spoken, because they do not fully embrace all sentient beings; these are the practices of the ten grounds of provisional designation, provisional wisdom, and provisional suchness among the three types of ten grounds. Why is this so? Because this eleventh ground is the Buddha stage, yet within this Buddha stage there are still hindrances, demonstrating that prior to the eleventh ground there was not yet the true principle and fundamental wisdom. If there were complete wisdom of the true principle, why would the eleventh ground have the eleven coarsenesses? Since coarseness exists, it follows that there is not the Buddha's wisdom as cause and effect in ground after ground. This sūtra merely harmonizes existence and non-existence gradually so that there is no stagnation; it is not yet like Samantabhadra and Mañjuśrī expounding the exhaustive great function of the wisdom of principle and phenomena. Just as the Benevolent Kings Sūtra (Renwang jing) speaks of establishing the practice-gates of the five stages and ten grounds, wherein one gradually trains from the ordinary level, accumulating practice across many lives and cultivating provisional suchness. There are also teachings that say one suppresses delusions prior to the grounds and attains the Path of Seeing on the grounds; or that say one retains delusions without severing them, requiring the passage of three asaṃkhyeya kalpas before Buddhahood can be achieved. Teachings such as these are all provisionally established for those of provisional capacities; they are not ultimate expositions. Whatever is spoken by transformation Buddhas serves merely to guide people of middling and lower capacities, not being an exhaustive, ultimate exposition. The rest can be understood by analogy. Furthermore, when people of the two vehicles turn their minds and aspire to the Buddha fruition described in the provisional teachings, and when bodhisattvas of the provisional teachings aspire to the Buddha fruition, upon completing their [three] asaṃkhyeyas, they merely delight in seeking the reward-fruition of a Buddha of a trichiliocosm; they do not delight in the reward-fruition of the realm of the ten Buddhas, Vairocana's inexhaustible realm of the ten directions. This is unlike the Buddha fruition aspired to by the bodhisattvas of the ten faiths in the Avataṃsaka Sūtra, where, based on the mind of resolute faith, an ordinary person fully equipped directly delights in cultivating the realm of the ten-bodied Vairocana, a wondrous realm whose profound mind is vast, reaching the ultimate, profoundest mystery. This is not like the Buddha realms of the provisional teachings, all of which establish demarcations and limits; this is merely because their capacities were narrow and not yet vast, so [these stages] were provisionally established for the time being. For example, regarding the limits of severing delusions across the ten grounds in the Saṃdhinirmocana Sūtra: in the first ground, the initial ground, one counteracts the hindrance of defilements of bad rebirths, karma, and rebirth; in the second ground, one counteracts the hindrance of subtle accidental transgressions manifesting in action; in the third ground, one counteracts the hindrance of craving for desires; in the fourth ground, one counteracts the hindrance of attachment to concentration and attachment to dharmas; in the fifth ground, one counteracts the hindrance of exclusively turning one's back on saṃsāra and inclining toward nirvāṇa; in the sixth ground, one counteracts the hindrance of coarse characteristics manifesting in action; in the seventh ground, one counteracts the hindrance of subtle characteristics manifesting in action; in the eighth ground, one counteracts the hindrance of lack of mastery over effortless exertion in signlessness and unconditioned action, and regarding signs; in the ninth ground, one counteracts the hindrance of lack of mastery over skillful eloquence of all kinds; in the tenth ground, one counteracts the hindrance of failing to realize and attain the complete dharmakāya. 'Good sons! This śamatha and vipaśyanā, on the Tathāgata Ground, counteracts extremely subtle, the most extremely subtle hindrances and the cognitive hindrances.' In the Avataṃsaka Sūtra, by contrast, merely at the initial abode of the first aspiration among the three grades of worthies prior to the grounds, one is immediately able to suddenly realize the Dharma gate of the Buddha fruition, universally sealing all the stages: the ten abodes, ten practices, ten dedications of merit, ten grounds, equal enlightenment, and the other stages, just like when an impression is stamped with a seal, the written pattern is completely formed without before or after. That is, at the very moment of the initial aspiration, one suddenly seals the ignorance of the three realms, and it immediately becomes an ocean of Buddha wisdom. By means of the seal of the Tathāgata's dharmakāya, wisdom-body, and great compassion, one suddenly seals the world all at once to make it the great function of the dharmadhātu, because there is no before and after, because the Dharma is naturally so. This is unlike the provisional teachings which establish provisions outside the Dharma, merely guiding those of the three capacities to return to the One Real.