[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 7.35 # 新華嚴經論 7.35 新華嚴經論 7.35 - **Language:** Classical Chinese ### [7.35](https://indike.org/pramana/in.bauddha.taisho.1739.7.35) 答曰：為四禪天，依其次第是佛果處故。佛正於菩提場中正證佛果，通收四禪及十方世界總為一普光明殿法界之宅報居之都，更無上下往來進修所在可得之相。明佛四禪心想無依無進修處，故無往來也。情絕應真，同法界故。是佛第四禪，以菩提樹下寄同阿蘭若處，普光明殿即是本居之報宅，以此三說始終因果。重敘前初成佛之時，以明前後不離菩提體本智海故。如此圓融始終因果，成一際法門。於此經中前後有六處和會也。示果勸修門中有二處，已信修行門中有四處。一如初會中，普賢菩薩入如來藏身三昧，以世界海旋法門，示佛本源法界十蓮華藏世界海因果始終報得之門。即普賢菩薩是其行，如來藏身是其體，即明以用入體，理事徹故。二毘盧遮那所坐之座諸有莊嚴，亦明因果始終、體用相徹故。即以遮那佛以為報果，以一切法空本智為座體，以普賢萬行為用莊嚴。以此一切莊嚴具，即還以輪臺戶牖諸莊嚴具中出眾菩薩，有十佛世界微塵數雨寶供佛，即明如來果德常居一切法空之座，普賢眾行妙用常感依報之所莊嚴，理事因果體用常相益故。又已信修行門中有四度和會因果無二門者，即普光明殿三說始成正覺，攝末歸本一際法界，是一度和會。二三十七品名〈如來出現品〉，如來放眉間光灌文殊頂、放口中光灌普賢口，令此二人共相問答，說佛出現果德之門。即文殊為本智法體、普賢為行，明和會體用徹故，以此徹處即名為佛。初會中佛，即明佛所自成佛也。三十七品中佛，明菩薩自力所及也。因初佛故而起信進修行，以信進修行故，自力所及自佛果故。以自佛果與前所信無異故，三祇園之中如來以師子頻申三昧門，舉五位因果導利人天。四善財童子彌勒樓閣中，和會文殊普賢始終因果及彌勒菩薩始終因果都為一際，體用徹故。通前示果勸修門中，普賢菩薩、毘盧遮那二處和會，及後普光明殿〈如來出現品〉，給孤獨園及彌勒樓閣四處，通為六處，和會體用因果無二一際法門。是故彌勒樓閣名毘盧遮那莊嚴藏，與初會中普賢菩薩所入三昧名如來藏身，前後名字一相似故。但取經文品類意況尋之，參驗可見，如來會通總為一時一際，以剎那際根本智宅門出生滅度及常住在世轉正法輪，總無虧一念成正覺時。是故經言「智入三世而無來往」。此經總有十處十會四十品經，於九會中雲集都眾總有三百四十二種眾，并第三禪中一會八種眾亦在其數。如是之眾，各各云有佛世界微塵數，或云十佛世界微塵數。如是眾會一時俱會在始成正覺一剎那際，猶如大海周遍十方互相參映無障無礙。若以第十會中於一切國剎及塵中虛空法界一切會者，即十方世界虛空法界及纖塵之內，及一切眾生身體塵毛孔海會，如海十方無間，重重重重無盡無盡。諸佛菩薩眾海常然，三世一念，古今咸即今時之際，過去未來無盡之劫同時無虧，一念成正覺時也。如是時體，成佛不成佛、覺與不覺時，法如是故。 > Answer: It is because the heaven of the fourth dhyāna, according to its sequential order, is the place of the Buddha-fruit. At the bodhimaṇḍa, when the Buddha directly realized the Buddha-fruit, he comprehensively gathered the fourth dhyāna and the worlds of the ten directions into a single Universal Light Hall of the Dharma—the mansion of the dharmadhātu and the capital of his saṃbhoga residence. There are no longer any marks of ascending or descending, coming or going, or places for progressive cultivation that can be apprehended. This explains that in the Buddha's fourth dhyāna, mental conception has nothing to rely upon and has no locus for progressive cultivation; thus there is no coming or going. When affection is severed, response accords with truth, for it is identical with the dharmadhātu. This is the Buddha's fourth dhyāna: by being under the bodhi tree, it is lodged in common with an araṇya hermitage; the Universal Light Hall is then the original mansion of saṃbhoga residence; and by these three, the beginning and end of cause and effect are explained. Recapitulating the previous time of first achieving Buddhahood makes clear that earlier and later are not separate from the essence of bodhi, the ocean of fundamental wisdom. Perfectly fusing beginning and end, cause and effect in this way establishes the single-boundary Dharma door. In this sūtra, there are six places where this integration occurs: there are two places in the door of demonstrating the fruit to encourage practice, and four places in the door of cultivating practice having already aroused faith. First, as in the initial assembly, Bodhisattva Samantabhadra entered the samādhi of the Tathāgata's Matrix Body, and through the Dharma door of the turning of the ocean of worlds, demonstrated the gate of the fruition obtained throughout the beginning and end of cause and effect in the ocean of worlds of the ten lotus-treasuries of the Buddha's source-dharmadhātu. That is, Bodhisattva Samantabhadra is the practice and the Tathāgata's Matrix Body is the essence; this clarifies entering the essence by means of function, because principle and phenomena completely penetrate each other. Second, the throne upon which Vairocana sits possesses various adornments, which also clarifies that cause and effect, beginning and end, essence and function completely penetrate each other. That is, taking Vairocana Buddha as the fruition of saṃbhoga, the fundamental wisdom of the emptiness of all phenomena as the essence of the throne, and the myriad practices of Samantabhadra as the adornment of function. Through all these instruments of adornment—namely, the pedestals, doors, and windows—there emerge hosts of bodhisattvas, who, like the dust motes of ten Buddha-worlds, rain down treasures to make offerings to the Buddha. This clarifies that the Tathāgata's fruition virtues constantly abide on the throne of the emptiness of all phenomena, and the wondrous functions of Samantabhadra's manifold practices constantly evoke the adornments of circumstantial fruition, because principle and phenomena, cause and effect, essence and function constantly benefit one another. Furthermore, in the door of cultivating practice having already aroused faith, there are four instances of integrating cause and effect as non-dual: \[First,\] in the Universal Light Hall, when the initial realization of correct awakening is spoken three times, gathering the branches back to the root into a single-boundary dharmadhātu, this is one instance of integration. Second, the thirty-seventh chapter is named the 'Chapter on the Manifestation of the Tathāgata', where the Tathāgata emits light from between his eyebrows to consecrate the crown of Mañjuśrī's head, and emits light from his mouth to consecrate Samantabhadra's mouth, causing these two individuals to mutually engage in question and answer, explaining the gate of the fruition virtues of the Buddha's manifestation. That is, Mañjuśrī is the Dharma-essence of fundamental wisdom, and Samantabhadra is practice, clarifying that the integration of essence and function completely penetrates; this locus of penetration is called 'Buddha'. The Buddha in the initial assembly demonstrates the Buddhahood attained by the Buddha himself. The Buddha in the thirty-seventh chapter demonstrates that which is reached through the bodhisattva's own power. Relying on the initial Buddha, one gives rise to faith and advances in cultivation; by faith and advancing in cultivation, one's own power reaches one's own Buddha-fruit. Because one's own Buddha-fruit is no different from what was previously believed, \[this is the second\]. Third, in the Jeta Grove, the Tathāgata, through the door of the lion's roar (siṃhavikrīḍita) samādhi, puts forward the cause and effect of the five stages to guide and benefit humans and devas. Fourth, in Sudhana's \[visit to\] Maitreya's tower, the cause and effect of beginning and end of Mañjuśrī and Samantabhadra, as well as the cause and effect of beginning and end of Bodhisattva Maitreya, are integrated as a single boundary, because essence and function completely penetrate. Together with the two places of integration in the door of demonstrating the fruit to encourage practice—Bodhisattva Samantabhadra and Vairocana—and the subsequent four places in the Universal Light Hall's 'Chapter on the Manifestation of the Tathāgata', Anāthapiṇḍada's Park, and Maitreya's tower, there are altogether six places that integrate the single-boundary Dharma door of the non-duality of essence and function, cause and effect. For this reason, Maitreya's tower is called the Vairocana Adornment Matrix, and the samādhi entered by Bodhisattva Samantabhadra in the initial assembly is called the Tathāgata's Matrix Body; earlier and later names are mutually similar in this way. One need only investigate and verify this according to the intent and context of the sūtra's chapters, and it can be seen: the Tathāgata's integration is entirely a single time and a single boundary; through the gate of the mansion of fundamental wisdom at the boundary of a kṣaṇa, his emergence, cessation, and constant abiding in the world to turn the wheel of the True Dharma are entirely without departing from the time of achieving correct awakening in a single thought-moment. Therefore the sūtra says: 'Wisdom enters the three periods of time without coming or going.' This sūtra contains altogether ten places, ten assemblies, and forty chapters. Throughout nine assemblies, the clouds of assemblies gathered together total three hundred and forty-two types of assemblies, and the eight types of assemblies in the single gathering in the third dhyāna are also included within this number. Each of these assemblies is said to equal the dust motes of a Buddha-world, or the dust motes of ten Buddha-worlds. These assemblies all gather simultaneously at the single kṣaṇa boundary of first achieving correct awakening, like a great ocean pervading the ten directions, mutually reflecting one another without obstruction or hindrance. If one considers the tenth assembly, in which assemblies take place in all lands, inside every dust mote, and throughout the empty space of the dharmadhātu, then within the empty space and dharmadhātu of the worlds of the ten directions, within tiny dust motes, and within the ocean-like assemblies of the dust motes of pores on the bodies of all sentient beings, like the ocean of the ten directions without gap, they are layer upon layer, inexhaustible and endless. The oceans of assemblies of Buddhas and bodhisattvas are constantly so: the three periods of time are in a single thought-moment, past and present are both identical to the boundary of the present moment, and the inexhaustible kalpas of past and future are simultaneously without departure from the time of achieving correct awakening in a single thought-moment. Such is the essence of time: at the time of becoming a Buddha or not becoming a Buddha, awakening or non-awakening, the Dharma is just so. > — English (machine translation) (machine translation) - [Previous: 7.34](https://indike.org/pramana/in.bauddha.taisho.1739.7.34) - [Next: 7.36](https://indike.org/pramana/in.bauddha.taisho.1739.7.36) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1739.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.7.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.7.35](https://indike.org/pramana/in.bauddha.taisho.1739.7.35) · Pramāṇa