新華嚴經論 6.13

6.13

第八明所施法門理事別者，如化佛權教中說有情有佛性、無情無佛性，一切草木不能成道轉法輪等。如《華嚴經》，即是越情實教，即不如彼化佛權宗約凡化教。如功德林菩薩等十林菩薩所從來國，國亦名慧，一切境界總名慧體。何以然者？無有情、無情故。所以然者？無二見故。為一真智境界，無成佛者、無不成者故。夫有情、無情者，此是依業說。夫論成佛者，非屬業故。若非屬業者，即非有情、非無情故。何得於出情法上計言有成佛、不成佛耶？彼有情、此無情者，是業收，非佛解脫故。豈將自己情業之繫，作如是卜量，情與非情、成與不成？如經所說「是諸法空相，不生不滅、不垢不淨」、「是法住法位，世間相常住」。如是之道，為有情及非情耶？如此《華嚴經》中大義，本無凡聖、情與非情，全真法體為一佛智境界，更無餘事。莫將凡夫情量，妄作斟量。若存情繫者，見有情成佛、見無情不成佛，此為自身業執。如是解者，終不成佛。夫言理性遍非情而不同有情成佛者，此由未見法空、不依實慧，未了得世間諸相本來常住，但見隨情識變生滅之相而妄斟酌，言非情但有其理遍故。只如成佛，豈可理外別有佛耶？若理即是佛者，於此理中情與非情本無異相，豈從妄見立情非情耶？如佛是非情應不得成佛。若有成大菩提者，不依此二見，是故《法華經》會權歸實。經云「種種性相義，我及十方佛，乃能知是事。聲聞、辟支佛、不退諸菩薩，如是等三乘權學，總皆不能了。」廣如彼經。如《華嚴經》中，無有情與非情，但為智境界，一切山河樹木皆能現佛菩薩身及說法，與佛體能同能別，自在無礙。佛於世界中住持安立自在莊嚴，境界差殊莊嚴各異。於其妙剎國土莊嚴，一一境中纖塵之內佛身出現，剎海重重佛身無盡，佛身毛孔亦復如是。境界重重，佛身無盡互相徹入，能同能別、全同全異，淨穢國土無障無礙，不論如是情與非情。是故今言所施教門別。又權教之中諸行為先，佛果在十地之後。此教之中，佛果根本智為先證，以差別智而互為資，因果行相一時頓徹，先中後際，一成一切成、一壞一切壞。不同餘教，一切地修一地，以性齊時齊、行齊智齊故。以修定慧用智觀之，莫將情解。

Eighth, explaining the distinction between principle and phenomena in the dharma-gates dispensed: In the provisional teachings of the nirmāṇa-buddhas, it is said that sentient beings have Buddha-nature while insentient things have no Buddha-nature, and that all grasses and trees cannot achieve the Way, turn the wheel of the Dharma, and so forth. The Avataṃsaka Sūtra, by contrast, is the ultimate teaching that transcends sentiment, unlike the provisional lineages of those nirmāṇa-buddhas which teach by adapting to ordinary beings. For example, regarding the lands from which the ten Forest Bodhisattvas such as Guṇavyūha Bodhisattva came, those lands are also named 'Wisdom', and all realms are collectively called the essence of wisdom. Why is this so? Because there are neither sentient beings nor insentient things. Why is that? Because there are no dualistic views. Since it is the realm of the one true wisdom, there is no one who achieves Buddhahood and no one who fails to achieve it. Sentient beings and insentient things are spoken of based on karma. When speaking of achieving Buddhahood, it does not pertain to karma. If it does not pertain to karma, it is neither sentient nor insentient. How could one grasp at the dharma that transcends sentiment and assert that there is achieving Buddhahood or not achieving Buddhahood? Being sentient there or insentient here belongs to karma, not to the Buddha's liberation. How could one use the fetters of one's own sentimental karma to conjecture in this way about sentient and non-sentient, achieving and not achieving? As the sūtras say: 'These dharmas are characterized by emptiness: neither arising nor ceasing, neither defiled nor pure'; 'These dharmas abide in their dharma-positions; the marks of the world are permanently abiding.' Is a Way such as this sentient or non-sentient? In the great meaning within this Avataṃsaka Sūtra, originally there are neither ordinary beings nor sages, neither sentient nor non-sentient; the entirely true dharma-essence is the single realm of the Buddha's wisdom, and there is nothing else besides. Do not use the sentimental calculations of ordinary beings to make false conjectures. If one retains sentimental fetters, seeing sentient beings achieve Buddhahood and seeing insentient things not achieve Buddhahood, this is the karmic grasping of one's own body. One who understands in this way will never achieve Buddhahood. To say that the nature of principle pervades insentient things yet, unlike sentient beings, they do not achieve Buddhahood—this is because one has not yet seen the emptiness of dharmas, does not rely on ultimate wisdom, and has not realized that the various marks of the world are fundamentally and permanently abiding; seeing only the marks of arising and ceasing transformed in accordance with sentimental consciousness, one makes false conjectures, saying that insentient things merely have that principle pervading them. In achieving Buddhahood, could there be another Buddha outside of principle? If principle is itself the Buddha, within this principle sentient and insentient originally have no distinct marks; how could one establish sentient and non-sentient based on false views? If the Buddha were insentient, he should be unable to achieve Buddhahood. If one achieves great bodhi, one does not rely on these two views; therefore, the Saddharmapuṇḍarīka Sūtra reconciles the provisional to return to the ultimate. The sūtra says: 'The meanings of the various natures and marks—only I and the Buddhas of the ten directions can know these matters. Śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas—all such provisional students of the three vehicles cannot understand them.' It is extensively explained as in that sūtra. In the Avataṃsaka Sūtra, there are no sentient beings and insentient things, but only the realm of wisdom; all mountains, rivers, and trees can manifest the bodies of Buddhas and bodhisattvas and expound the Dharma, being able to be identical with and distinct from the Buddha's essence, sovereign and unobstructed. The Buddha's dwelling, establishing, and sovereign adornment within the worlds has various realms and distinct adornments. In the wondrous kṣetras and adornments of the lands, within each realm and inside each minute mote of dust, the Buddha's body appears; the oceans of kṣetras are manifold and the Buddha's bodies are inexhaustible, and the pores of the Buddha's body are likewise. Realms are layer upon layer; the Buddha's bodies are inexhaustible and mutually penetrate, being able to be identical and distinct, completely identical and completely different; pure and defiled lands are unhindered and unobstructed, with no discussion of such things as sentient and non-sentient. Therefore, it is now said that the gates of teaching dispensed are distinct. Furthermore, in the provisional teachings, the various practices come first, and the Buddha-fruit follows after the ten grounds. In this teaching, the fundamental wisdom of the Buddha-fruit is realized first, and discriminating wisdom mutually supports it; the characteristics of cause and effect are penetrated simultaneously at once; across the initial, intermediate, and final stages, when one is accomplished all are accomplished, and when one is destroyed all are destroyed. Unlike other teachings where one cultivates ground by ground among all grounds, here nature is simultaneous, time is simultaneous, practice is simultaneous, and wisdom is simultaneous. Contemplate this using wisdom by cultivating concentration and wisdom; do not understand it through sentiment.