新華嚴經論 6.14

6.14

第九明與諸三乘得果別者，如經所說，為聲聞人說四諦法，轉生老病死；為緣覺人說十二緣行；為諸菩薩說六波羅蜜。今此《華嚴經》亦說四諦法，即與聲聞四諦法不同。如〈四諦品〉中廣明，皆為四諦明苦集本真，元來是根本智，不同三乘有忻厭故。又五地菩薩作十諦觀，一切十方世界諸佛皆說四諦法輪，但隨類音不同爾，如世間孔老一切治眾生法。總是四諦法，但隨器所受深淺不同，或說十二分教門、或作呪說，皆為四諦法輪所收。聲聞之人，但隨根器得一分斷苦之教。只如小乘斷苦之法，廣如小乘等部所說。且約四乘總相所趣成果處論之，聲聞觀苦集二諦，深生厭離，作無常不淨白骨微塵等觀，知身空寂。隨空寂法，智滅身亡，不生悲智，名之為滅。以此滅處，名為涅槃。設當從定起後，亦無世間三毒等過，為在道前修諸觀等，以觀折伏，如呪毒蛇。又修生空，知心性滅本來無我。以此人無我法故，空三毒業，不生悲智，出定入定無離此修。不離此者畢竟同空，悲心頓息名為滅諦。滅伏諸苦，名為滅諦。以此滅諦名為道諦。如《楞伽經》說「譬如昏醉人，酒消然後覺。彼覺法亦然，得佛無上身。」如是等比，不依佛慧，偏修空定。從此知過，迴心從正，能成佛身。如經所說「有永滅者，為滯寂故，責令早修，不應永滅也。為修生，涅槃非永滅故。」此乃大乘經中自有和會。如《華嚴經》中，都無此文。如緣覺之流，知十二緣生之法，本來無實、自體皆空，知身知心自皆無主，身心無主性恒無我，以無我故無明便滅。無明滅故，十二緣滅，逍遙任性獨覺自居。異聲聞故不趣於寂，異菩薩故無有悲智。唯不趣寂故，即勝聲聞；唯能持法故，即不如聲聞。故聲聞之人，聞佛所說大乘經典亦能宣傳，但未親證，如《淨名》所責「無以生滅心行說實相法。」權教菩薩創迴二乘及小菩薩，未能全具大悲智者，如《大品經》等是也。但說六波羅蜜，引起小根令成智慧。以彼偏修定業，滯在無知故，但說六波羅蜜。以根劣故，猶怖生死，未說七八九十波羅蜜等，為方便波羅蜜成其大悲故，處於生死能運度故。如《仁王經》中，外凡內凡修六波羅蜜作六種人王，忍等已上四波羅蜜俱是四種輪王，十地十聖修十波羅蜜能成十種天王。又餘經漸迴彼二乘分學及頓學等根成其悲智，雖修十波羅蜜，猶修假真如觀，作諸法從本已來自體凝然不遷不變觀，破修空有二執，成不生不滅法門，猶觀當情。九地已來未明佛性，為修彼假智乃成障故，如前已說。如此經為上根人頓示本智，初心創發十住位上即與佛同智慧。如善財，妙峯山頂得憶念一切諸佛智慧光明，是其義也。以依本智法，即無所修故，本無障故，任運悲智不作而成，隨緣六道無非法界。了緣生法自體恒真更無修作，所有念慮皆從智生。但知任運對現色身，說法應機如響相對，恒處生死流法身常寂，雖經多劫體不移時。入死出生非沒生也，任大悲智法隨緣故。法應如是，性無憂惱、不住證修。法如是故，龍女善財總明如是。此法難信，三乘拱手遙推是化，非是人修，直說僧祇、逐情立劫，焉能信此無時智門？是故經云「能信此法，為甚難者」，即其事也。設經多劫勤苦作修，有得有求、作長作短、作是作非、作成作壞，捨身壞命豈有成佛之期？何如初心即須如是入佛智境修學，豈不省力不枉功耶？以此義故，聲聞、緣覺、權教菩薩，不真解四諦、十二緣及真如法身實智境界，皆是毘盧遮那方便引修，向此華嚴真實之海，令歸本法任智施為。所修諸地，隨智所作不起能心，而皆成辦一切種智，不似諸教地上別作對治。但十信終心十住初位，即自了知坦然法界本智慧境，凡聖不異、脫體全真，不見有情無情、有性無性，如是繫障任法不生。如經所說「如來成等正覺出興於世，以其自身之智，普見眾生成等正覺，善惡情絕、性相無殊。雖度眾生而無度者，是則名為種如來相諸善根故。」如是之法付囑流通，全與三乘淺深玄異。如大乘權學、二乘及人天，不聞如此《華嚴》經典。上上根流唯希佛因果位諸菩薩等而能聞之，如上四乘之內具有明證。如是所乘既別、見諦全殊，於一名言淺深全隔。又如《華嚴．十地品》所說，五地菩薩修十種四諦觀，六地菩薩修十種十二緣。以此不同三乘四諦十二緣。

Ninth, to explain the differences in attaining fruition with the various three vehicles: As the sūtras explain, for śrāvakas he expounded the Dharma of the four truths to turn away birth, old age, sickness, and death; for pratyekabuddhas he expounded the practice of the twelve links of dependent origination; and for bodhisattvas he expounded the six pāramitās. Now, this Avataṃsaka Sūtra also expounds the Dharma of the four truths, but it is not the same as the four truths for śrāvakas. As extensively clarified in the "Chapter on the Four Truths," all these four truths clarify that suffering and accumulation are fundamentally real and are originally the fundamental wisdom, unlike the three vehicles, which have longing and aversion. Furthermore, bodhisattvas of the fifth ground practice the contemplation of the ten truths; all the buddhas of the worlds of the ten directions turn the wheel of the Dharma of the four truths, differing only in accordance with the sounds appropriate to the various categories [of beings], just as in the worldly realm all the methods of Confucius and Laozi for governing sentient beings are entirely the Dharma of the four truths, differing only in depth according to what the capacity [of the vessel] can receive; whether expounding the twelve divisions of teachings or delivering spells, all are subsumed under the wheel of the Dharma of the four truths. Śrāvakas merely receive one portion of the teaching for severing suffering according to their faculties. As for the Hīnayāna method of severing suffering, it is extensively explained in the Hīnayāna treatises and sections. Speaking provisionally in terms of the destinations of fruition attained by the general characteristics of the four vehicles: Śrāvakas contemplate the two truths of suffering and accumulation, give rise to deep disgust and detachment, practice contemplations on impermanence, impurity, white bones, fine dust, and the like, and understand that the body is empty and quiescent. Accompanying this empty and quiescent state, their wisdom is extinguished and their body perishes, without generating compassion or wisdom; this is called cessation. Taking this place of cessation, they call it nirvāṇa. Even if they subsequently emerge from absorption, they are free from the worldly faults of the three poisons and the like, because prior to the path they cultivated these various contemplations to subdue them through meditation, just like charming a poisonous snake. Furthermore, they cultivate the emptiness of persons, knowing that the cessation of mental nature is originally without a self. By means of this Dharma of personal selflessness, they empty the karma of the three poisons and do not give rise to compassion or wisdom, never departing from this cultivation whether entering or emerging from absorption. Not departing from this, they are ultimately unified with emptiness; their compassionate mind abruptly subsides, and this is called the truth of cessation. Quelling and subduing all sufferings is called the truth of cessation. Taking this truth of cessation, it is called the truth of the path. As the Laṅkāvatāra Sūtra states: "Just as an intoxicated person awakes only after the wine has worn off, so too is the awakening of these beings: they attain the supreme body of a Buddha." Such beings as these do not rely on the Buddha's wisdom and cultivate exclusively empty absorption. Learning of their error from this, when they turn their minds to follow the correct path, they are able to achieve the Buddha body. As the sūtra says: "Those who have entered eternal cessation are rebuked for clinging to quiescence and instructed to practice early, for they should not undergo eternal cessation. In order to cultivate birth, nirvāṇa is not eternal cessation." These are reconciliations found within the Mahāyāna sūtras themselves. In the Avataṃsaka Sūtra, there is no such text at all. As for the class of pratyekabuddhas, they know that the phenomena of the twelve links of dependent arising are originally unreal and in their own nature completely empty; they know that their own bodies and minds are inherently without a master; with body and mind having no master, their nature is constantly devoid of self; and because there is no self, ignorance is thereupon extinguished. Because ignorance is extinguished, the twelve links are extinguished, and roaming freely according to their inclinations, they abide alone as solitary realizers. Being different from śrāvakas, they do not tend toward quiescence; being different from bodhisattvas, they lack compassion and wisdom. Solely because they do not tend toward quiescence, they are superior to śrāvakas; solely because they can [only] preserve the Dharma [for themselves], they are inferior to śrāvakas. For śrāvakas, upon hearing the Mahāyāna scriptures spoken by the Buddha, can also propagate them, though they have not personally realized them, as Vimalakīrti admonished: "Do not use a mind of arising and ceasing to expound the Dharma of the true mark." Provisional teaching bodhisattvas who have just turned away from the two vehicles, as well as minor bodhisattvas who are not yet fully endowed with great compassion and wisdom, are like those in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and the like. For them, only the six pāramitās are spoken, to guide those of lesser faculties and bring them to mature in wisdom. Because they exclusively cultivate karmic absorption and stagnate in unknowing, only the six pāramitās are spoken. Because their faculties are inferior, they still fear birth and death; the seventh, eighth, ninth, and tenth pāramitās have not yet been taught to them, for the expedient pāramitās fulfill their great compassion so that they can remain in birth and death and ferry others across. As in the Benevolent Kings Sūtra, outer and inner ordinary beings cultivate the six pāramitās to become six kinds of human kings; from forbearance upwards, the four pāramitās all make four kinds of wheel-turning kings; and the ten sages of the ten grounds cultivate the ten pāramitās to become ten kinds of heavenly kings. Furthermore, other sūtras gradually turn the faculties of those two vehicles' partial learners and sudden learners to accomplish their compassion and wisdom; although they cultivate the ten pāramitās, they still cultivate the provisional contemplation of tathatā, contemplating all phenomena as originally serene, unchanging, and unaltering in their own nature, smashing the dual clinging to emptiness and existence to accomplish the Dharma gate of non-arising and non-ceasing, yet still contemplating in an intentional manner. Up through the ninth ground they have not yet clarified the Buddha-nature, because cultivating that provisional wisdom actually constitutes an obstacle, as explained previously. For those of superior faculties, this sūtra suddenly reveals the fundamental wisdom: at the very beginning of giving rise to the mind on the stage of the ten abodes, one's wisdom is already identical to that of a Buddha. Such is the meaning of Sudhana's attaining the radiant wisdom that recollects all buddhas atop Mount Sugopita. Because one relies on the Dharma of fundamental wisdom, there is nothing to cultivate; because there are originally no obstacles, compassion and wisdom operate effortlessly, accomplished without fabrication; following conditions throughout the six destinies, there is nothing that is not the dharmadhātu. One comprehends that dependently arisen phenomena are in their own nature constantly real and require no further cultivation or action; all thoughts and deliberations arise from wisdom. One only knows to manifest form bodies effortlessly in response to others, preaching the Dharma in accordance with capacities like an echo answering a sound; constantly dwelling in the stream of birth and death, the dharmakāya is eternally quiescent; though passing through many kalpas, its essence does not shift in time. Entering death and emerging into birth is not a matter of vanishing and being born, for it follows conditions in accord with the Dharma of great compassion and wisdom. The Dharma is naturally like this; its nature is devoid of affliction, not abiding in realization or cultivation. Because the Dharma is like this, both the dragon girl and Sudhana fully manifested this. This Dharma is difficult to believe; those of the three vehicles fold their hands, defer from afar, and claim this is a magical transformation, not something a person can cultivate; they only speak of asaṃkhyeya kalpas and establish kalpas according to sentiment—how could they believe this timeless gate of wisdom? Therefore the sūtra says: "To be able to believe in this Dharma is extremely difficult," which refers to precisely this. Even if one exerts painful effort in cultivation through many kalpas, having attainments and seeking, creating long or short, creating right or wrong, creating success or failure, renouncing the body and destroying life, how could there ever be a time of becoming a Buddha? How could that compare to entering the realm of the Buddha's wisdom to cultivate and learn right from the initial mind? Would that not save effort and avoid wasting labor? For this reason, the śrāvakas, pratyekabuddhas, and provisional teaching bodhisattvas do not truly understand the four truths, the twelve links, and the realm of the real wisdom of the tathatā-dharmakāya; all these are Vairocana's expedient means to guide their practice toward this true ocean of the Avataṃsaka, causing them to return to the fundamental Dharma and act according to wisdom. The grounds cultivated by them are all carried out in accordance with wisdom without generating a subject mind, thereby accomplishing all-knowledge, unlike the other teachings where antidotes are separately applied on each ground. Merely at the concluding mind of the ten faiths and the initial stage of the ten abodes, one spontaneously understands the broad and level dharmadhātu, the realm of fundamental wisdom, where ordinary and noble are not different, and reality is completely disclosed in its entirety; one sees neither sentient nor insentient, neither possessing nature nor lacking nature—such bonds and obstacles naturally do not arise in accordance with the Dharma. As the sūtra says: "The Tathāgata, having attained complete enlightenment, appears in the world; by means of his own wisdom, he universally sees sentient beings attain complete enlightenment, with sentiments of good and evil severed, nature and characteristics without difference. Although he liberates sentient beings, there is no one liberated; this is called planting all roots of goodness in the likeness of the Tathāgata." When this Dharma is entrusted and circulated, its depth and subtlety are entirely distinct from the three vehicles. Provisional learners of the Mahāyāna, the two vehicles, and humans and devas do not hear such Avataṃsaka scriptures. Only those of the very highest faculties, bodhisattvas and the like who aspire to the stages of the Buddha's cause and fruition, can hear it; clear evidence of this exists within the four vehicles mentioned above. In this way, since the vehicles mounted are different, their vision of the truths is entirely distinct; around a single term, their depth and shallowness are completely separated. Furthermore, as expounded in the "Chapter on the Ten Grounds" of the Avataṃsaka Sūtra, a bodhisattva of the fifth ground cultivates ten kinds of contemplation of the four truths, and a bodhisattva of the sixth ground cultivates ten kinds of contemplation of the twelve links. Because of this, it is not the same as the four truths and twelve links of the three vehicles.