新華嚴經論 5.13

5.13

第七明六位菩薩來眾別者，且如權教之內所說菩薩諸地位次，但說假真如為因果，仍地前三賢未能正證。初地之中，一地證一真如、十地證十真如，之後方能始見佛性。前證真如，復言有十真如障。真如既能成障，明知權教之中既施設假真如，非本真也。所說地位三乘同聞，聲聞人天共會。此經不爾，總是果位，菩薩六位之中一位具十，又當位之內十箇菩薩下名悉同，各從十方與十佛剎微塵數菩薩來至佛所。信位之內初名覺首，次名目首，有十首菩薩也。創初起信，即有一切處文殊師利，所從來國金色世界，本所事佛皆號不動智。《華嚴經》即事表法，無一事不表法門。金色世界者，白法也，金為白色，明法身本體也。不動智佛，明法身之內無作性智是根本智也。文殊師利即是能證之因，不動智佛即是所證之果。今舉此因果同體無二，用成十信之初門，還令諸信者信果成因，還修果法以成因位。十住初心，初心之上便成正覺，為從證果本智為因也。是故此經下云「以少方便，疾得菩提。」不同權教菩提，同有為故，立能證所證也。一念之間無有能所，能所盡處名為正覺。亦不同小乘滅能所也，了能所本無動故，此乃任法性故，動寂皆平。為本智非動寂故，妄謂為動。愚夫不了，棄動而求寂，為大苦也。故《維摩經》云「五受陰洞達空為苦義」。為小乘有欣厭故，為苦生也。以此文殊等十首菩薩，還興果德示悟眾生。《法華經》云「以佛智慧示悟眾生，使得清淨」故。以此義故，覺首等十首菩薩，皆從本所事佛，下名皆同，名之為智，所謂不動智佛、無礙智佛、解脫智佛。如是十智如來所來，皆表所從本智，所來來處是己身之智。所來者，是因也，即明因從本智果來。猶如全將金體以成環釧，全將佛體以成菩薩，全將佛果以作自身，今還以自佛本智成初證也。一切眾生總皆如是。今從佛所來者，即表初發心時頓證本智佛體用以成初覺。以此正覺初證之因，是彼十首菩薩，以因從果來。次十住位中十慧菩薩，所謂法慧菩薩、一切慧菩薩、勝慧菩薩，如是等十慧菩薩，各各與佛剎微塵數菩薩來至佛所。所從來國，本所事佛，所謂殊特月佛、無盡月佛、不動月佛。如是等十箇月佛所表是果，法慧等十慧菩薩所表是因，還表因從果來。佛皆為月者，表此十住之內創證果德，無明熱除，性清涼故。以此義故，表果德清涼故，佛名為月。像此位初證者故，還同體清涼也。經云「法慧菩薩入菩薩無量方便三昧，以三昧力故，十方各過千佛剎微塵數世界外，有千佛剎微塵數諸佛，皆同一號，名曰法慧，普現法慧菩薩前，慰歎善哉。」如此言千者，為一一佛皆滿十方故，不同權教有限量彼此國土也。此即明此位之中創發心時，因果相成，無差別體故，是故菩薩與佛號同名法慧，為印因果為一體故。佛名與己同名，表一切證道者皆然。前十信中不動智佛是根本智，此十住中佛果名號月者，是隨位進修獲益之果。因果者，即是非因果之因果，但以無依止處名之因果。亦不同外道以情撥無因果，不同人天凡夫繫成因果，不同此二，名為佛因果也。如此位中十住初首，證此非因果之因果也，是故初發心時即是佛故。如此位中無上慧菩薩頌云「凡夫無覺解，佛令住正法，諸法無所住，悟此見自身。非身而說身，非起而現起，無身亦無見，是佛無上身。」

Seventh, to clarify the differences among the assemblies of bodhisattvas who arrive across the six stages: within the provisional teaching, the stages and ranks of bodhisattvas that are explained merely describe conventional true suchness as cause and effect, and prior to the grounds the three classes of worthies are not yet able to realize it correctly. On the first ground, one ground realizes one true suchness, and on the ten grounds ten true suchnesses are realized; only after that is one first able to see the buddha-nature. Having previously realized true suchness, it is further said that there are ten obstacles of true suchness. Since true suchness can become an obstacle, it is evident that within the provisional teaching conventional true suchness is merely established through designation and is not the fundamental true [nature]. The stages explained there are heard in common by the three vehicles and attended jointly by śrāvakas, humans, and devas. This sūtra is not like that: it is entirely of the fruition stage; each one stage among the six stages of bodhisattvas encompasses ten, and within the stage in question, the latter part of the names of the ten bodhisattvas are all identical. They each come to the Buddha's presence from the ten directions together with bodhisattvas as numerous as the dust motes in ten buddha-lands. In the stage of faith, the first is named Bodhisattva Jñānaprabha (Jueshou) and the next is named Netraprabha (Mushou); there are ten -prabha (-shou) bodhisattvas. At the very outset of generating faith, there is Mañjuśrī who is present everywhere; the country from which he comes is the Golden World, and the buddha he originally served is in all cases titled Acalajñāna (Immovable Wisdom). The Avataṃsaka Sūtra expresses the Dharma directly through phenomena; not a single phenomenon fails to express a Dharma-gate. The Golden World represents pure phenomena; gold is white in color, illustrating the fundamental essence of the dharmakāya. The Buddha Acalajñāna illustrates that within the dharmakāya, the non-contrived intrinsic wisdom is fundamental wisdom. Mañjuśrī is the cause that can realize, while the Buddha Acalajñāna is the fruition that is realized. Now, presenting this cause and effect as of the same essence without duality serves to constitute the initial gate of the ten faiths, causing all who have faith to have faith in the fruition to accomplish the cause, and to cultivate the fruition-dharma so as to accomplish the causal stage. At the initial mind of the ten abodes, right atop the initial mind one straightaway achieves correct enlightenment, because it takes fundamental wisdom realizing the fruition as its cause. Therefore this sūtra states below: 'With slight expedient means, one swiftly attains bodhi.' This is unlike the bodhi of the provisional teaching, which, because it is equally conditioned, establishes that which realizes and that which is realized. In a single thought-moment there is neither subject nor object; the point where subject and object are exhausted is called correct enlightenment. Nor is this like the small vehicle's extinguishing of subject and object: because one understands that subject and object are fundamentally unmoving, this is yielding to the Dharma-nature, so that movement and quiescence are both equalized. Because fundamental wisdom is neither movement nor quiescence, it is deludedly deemed to be movement. Fools do not understand this, and abandoning movement they seek quiescence, which is great suffering. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Comprehending that the five appropriated aggregates are thoroughly empty is the meaning of suffering.' Because the small vehicle has attachment and aversion, suffering arises. By means of this, Mañjuśrī and the other ten -prabha bodhisattvas in turn bring forth the virtues of the fruition to reveal and awaken sentient beings. As the Saddharmapuṇḍarīka Sūtra says: 'To reveal and awaken sentient beings with the wisdom of the buddhas so that they may attain purity.' For this reason, the ten -prabha bodhisattvas such as Jñānaprabha all take the latter part of their names from the buddhas they originally served, uniformly naming it 'Wisdom' (Jñāna)—namely, the Buddha Acalajñāna, the Buddha Anāvaraṇajñāna, and the Buddha Vimuktijñāna. The ten jñāna-tathāgatas from whom they come all represent the fundamental wisdom from which they originate; the place from which they come is the wisdom of their own persons. That which comes is the cause, which clarifies that the cause comes from the fruition of fundamental wisdom. It is just as when one takes the substance of gold in its entirety to make bracelets and armlets, takes the substance of the buddha in its entirety to make a bodhisattva, and takes the fruition of the buddha in its entirety to form one's own person: now one in turn takes the fundamental wisdom of one's own buddha to accomplish the initial realization. All sentient beings are entirely like this. Now, their coming from the presence of the buddha represents that at the time of first giving rise to the mind, one頓realizes the essence and function of the fundamental wisdom-buddha so as to accomplish the initial enlightenment. Taking the cause of this initial realization of correct enlightenment, these are those ten -prabha bodhisattvas, whereby the cause comes from the fruition. Next, within the stage of the ten abodes, there are the ten -mati (-hui) bodhisattvas, namely Bodhisattva Dharmamati, Bodhisattva Sarvamati, Bodhisattva Viśiṣṭamati, and other such ten -mati bodhisattvas, each coming to the Buddha's presence with bodhisattvas as numerous as the dust motes in a buddha-land. As for the countries from which they come and the buddhas they originally served, they are called the Buddha Vicitracandra, the Buddha Akṣayacandra, and the Buddha Acalacandra. What these ten candra-buddhas represent is the fruition, and what the ten -mati bodhisattvas such as Dharmamati represent is the cause, which again represents the cause coming from the fruition. That the buddhas are all called Candra ('Moon') represents that within these ten abodes, as one newly realizes the virtue of the fruition, the fever of ignorance is eliminated, and their nature is cool and pure. For this reason, to represent the coolness and purity of the fruition's virtue, the buddhas are named Candra. Because they resemble those who newly realize this stage, they are likewise of the same cool and pure essence. The sūtra says: 'Bodhisattva Dharmamati entered the Bodhisattva Incalculable Expedients Samādhi. By the power of the samādhi, beyond worlds as numerous as the dust motes in a thousand buddha-lands in each of the ten directions, there were buddhas as numerous as the dust motes in a thousand buddha-lands, all sharing the same single name, called Dharmamati, who universally manifested before Bodhisattva Dharmamati, comforting and praising him: "Excellent!"' The mention of 'a thousand' like this is because each individual buddha fills the ten directions, unlike the provisional teaching where lands on this side and that side are delimited. This makes clear that within this stage, at the time of first giving rise to the mind, cause and effect accomplish one another and are of an undifferentiated essence; therefore, the bodhisattva and the buddhas share the same name of Dharmamati, in order to seal cause and effect as one single essence. That the buddha's name is identical to one's own name represents that it is so for all who realize the Way. In the preceding ten faiths, the Buddha Acalajñāna was fundamental wisdom; here in the ten abodes, the fruition-title of the buddhas being Candra is the fruition of obtaining benefits as one advances in cultivation in accordance with the stage. Cause and effect here are the cause and effect that are non-cause and non-effect; merely by having no place of reliance is it named cause and effect. It is neither like the non-Buddhists who with sentimental clinging repudiate cause and effect as non-existent, nor like ordinary humans and devas who bind themselves into cause and effect: being different from both of these, it is called the Buddha's cause and effect. In this stage, the first of the ten abodes realizes this cause and effect of non-cause and non-effect; therefore, at the time of first giving rise to the mind, one is already a buddha. Thus in this stage Bodhisattva Anuttaramati spoke in verse: 'Ordinary beings have no awakening or understanding; / the Buddha causes them to abide in the correct Dharma. / All dharmas have no place of abiding; / awakening to this, one sees one's own body. / It is not a body, yet it is spoken of as a body; / it is not arisen, yet it is manifested as arisen. / Having no body and also no seeing: / this is the Buddha's unexcelled body.'