新華嚴經論 6.9

6.9

七與佛因果同者，既是文殊法身智身、諸佛果德、普賢行門，本來一法。此諸眾海皆悉同之故，初發心時便成正覺。於一剎那際皆得此之法者，不許於剎那際外有別時得者，即非本法故。若有人於佛法中見佛成道，作劫量延促處所而生見者，信亦未成，未論修道見道。是故修道者莫作如是順情所迷，妄云修道，輪轉生死無有休息。此是情量，非是佛法。是故此經來眾，皆與佛果位法齊，還成佛果位法。若有見聞悟入，皆同佛果位，為依本智慧法故。

Seventh, 'identity with the Buddha's cause and effect': since Mañjuśrī's body of wisdom of the dharmakāya, the fruit-virtues of the buddhas, and Samantabhadra's practice-entrances are fundamentally a single Dharma. Because all these sea-like assemblies are identical with it, at the very moment of initial aspiration one immediately achieves correct awakening. For those who attain this Dharma within a single kṣaṇa, it is not permitted that it be attained at any other time outside that kṣaṇa, for that would not be the fundamental Dharma. If someone, within the Buddha Dharma, perceives the Buddha achieving the Dao and generates views based on the extension or contraction of kalpa-measures and locations, their faith is not yet established, not to mention cultivating the Dao or seeing the Dao. Therefore, cultivators of the Dao must not be deluded by following such sentiments, falsely claiming to cultivate the Dao while revolving in birth and death without cessation. This is conceptual calculation, not the Buddha Dharma. Therefore, the arriving assemblies of this sūtra are all equal to the Dharma of the stage of the buddha fruit, and in turn accomplish the Dharma of the stage of the buddha fruit. If anyone sees, hears, awakens, and enters, they are all identical to the stage of the buddha fruit, because they rely on the fundamental Dharma of wisdom.