新華嚴經論 7.38

7.38

第四明入真實證者，從第三會昇須彌山頂，於如來兩足指端放光明，於中說六品經是：一〈昇須彌山頂品〉、二〈須彌頂上偈讚品〉、三〈十住品〉、四〈梵行品〉、五〈初發心功德品〉、六〈明法品〉。此六品經中，如〈須彌山頂品〉及〈偈讚品〉兩品經，是帝釋諸天迎讚如來，嘆佛功德及處之勝。〈十住品〉、〈梵行品〉、〈初發心功德品〉、〈明法品〉四品經，明創證法門住佛所住，生住佛家，同佛智性功德解行，理智如佛，初發心時便成正覺。此會兩足指端放光者，明初證法門發足之始。昇須彌山頂者，明從前信心，今昇十住法王山頂，至法之際智照無礙，如上高山至相盡處故。又山者，表定能發慧故。從茲以去，任法無功始終俱佛，不從八地方具無功。《瓔珞經》云「三賢菩薩法流水中任運至佛。初水後水一性水者，因佛果佛一性佛故。於其中間無初中後，不隔念故、依本法故。無念可隔，因果便終，一念相應一念佛故。」不論相好及與神通，相好神通從此正覺中得。若證正覺即不著諸相，但以覺道恒相應故，通變相好不求自至。設至於後福智終時，三世一時不隔念故。

Fourth, explaining the entry into true realization: ascending from the third assembly to the summit of Mount Sumeru, light is emitted from the tips of the Tathāgata's two toes, within which six chapters are spoken: first, the 'Chapter on Ascending to the Summit of Mount Sumeru'; second, the 'Chapter on Verses of Praise on the Summit of Mount Sumeru'; third, the 'Chapter on the Ten Abodes'; fourth, the 'Chapter on Brahmacarya'; fifth, the 'Chapter on the Merit of the Initial Aspiration'; and sixth, the 'Chapter on Clarifying the Dharma'. Among these six chapters, two chapters—the 'Chapter on the Summit of Mount Sumeru' and the 'Chapter on Verses of Praise'—concern Śakra and the devas welcoming and praising the Tathāgata, praising the Buddha's virtues and the excellence of the place. Four chapters—the 'Chapter on the Ten Abodes', 'Chapter on Brahmacarya', 'Chapter on the Merit of the Initial Aspiration', and 'Chapter on Clarifying the Dharma'—clarify newly realizing the Dharma door, dwelling where the Buddha dwells, being born and dwelling in the Buddha's house, sharing the Buddha's nature of wisdom, merit, understanding, and practice, with principle and wisdom like the Buddha, achieving correct awakening at the very moment of initial aspiration. In this assembly, emitting light from the tips of the two toes clarifies the beginning of setting foot upon the newly realized Dharma door. Ascending to the summit of Mount Sumeru clarifies that, based on the previous mind of faith, one now ascends to the summit of the Mount of the Dharma King of the ten abodes; arriving at the boundary of Dharma, wisdom shines without obstruction, like climbing a high mountain to the place where marks are exhausted. Furthermore, the mountain signifies that samādhi is able to give rise to wisdom. From this point forward, according with the Dharma without effort, beginning and end are both Buddha, and one does not wait until the eighth ground to first possess effortless action. The Yingluo jing says: 'Bodhisattvas of the three grades of worthies effortlessly reach Buddhahood within the flowing stream of Dharma. That the initial water and later water are water of one single nature is because the causal Buddha and fruition Buddha are a Buddha of one single nature. In between, there is no beginning, middle, or end, because thought-moments are not separated, and because it relies on the fundamental Dharma. With no thoughts that can separate them, cause and effect are straightway completed, for one thought-moment corresponding is one thought-moment of Buddha.' It does not discuss the marks and signs or supernatural powers; marks, signs, and supernatural powers are obtained from within this correct awakening. If one realizes correct awakening, one is not attached to marks; simply because one is constantly in accord with the path of awakening, transformative powers and marks and signs arrive of themselves without being sought. Even when arriving at the end of merit and wisdom later on, the three periods of time are a single time, because thought-moments are not separated.