新華嚴經論 7.43

7.43

第九明因果位終者，從〈十定品〉、〈十通品〉、〈十忍品〉、〈阿僧祇品〉、〈壽量品〉、〈諸菩薩住處品〉、〈佛不思議法品〉、〈如來十身相海品〉、〈如來隨好光明功德品〉、〈普賢行品〉、〈如來出現品〉、〈離世間品〉已上十二品經是也。何以然者？為〈十定品〉至〈離世間品〉總該五位十地佛位及普賢萬行，始終因果前後徹故。是此〈十定品〉、〈離世間品〉二品經初，皆却敘初會及第二會云「爾時世尊在摩竭提國阿蘭若法菩提場中始成正覺，於普光明殿入剎那際諸佛三昧」者，非是重來集會，但為〈十定〉及〈離世間〉二品是體用門，通始終故。於普光明殿如是重敘，依其法門，菩薩眾名號差別，非是去已還復重來。於十住、十行、十迴向、十地、十一地法，遍諸天處一時頓說諸位。此之二品，意明體用徹於始終，佛因果門故。十定體是文殊，離世間法是普賢，是故〈如來出現品〉中放光和會二人，因果相徹門故。放眉間光入文殊頂、放口中光入普賢口，令其理事自相問答說佛果門。佛果之門總在二人根本智差別智之際，以定慧力照之可見。此之十二品經，一時都會，及諸六位十一地總入普光本智法堂果德大宅法界之門故，是故〈十定品〉及〈離世間品〉皆敘前之初會二會說此經時。譬如空中置百千寶鏡，置一佛像在於地上，以眾菩薩圍遶莊嚴，於彼百千寶鏡之中一時頓現，一一鏡中影像互相參入都無來往。如來亦爾，於始成正覺之時，天上人間十方國土一時頓現，互相參徹都無來去，故彼說言音句義悉皆參入，都無來去不論重會。不得作世間情解，作往來重重之心。如前已述，事須和會至而復說。此之經末，須知和會始終。〈如來出現品〉明五位十一地果終之門、一部之經始終之際。以是義故、流通付囑總在其中。〈出現品〉前〈普賢行品〉，即明自己佛果修行之行。〈出現品〉後〈離世間品〉，即明自己佛果之後利生之行。明佛果之後所行大悲智行諸習總盡，雖行普賢萬行，不染世間，名〈離世間品〉。自修佛果前普賢行，明是自所乘，勸他學佛果也。後普賢行，自己佛果已終，純是利他，以此能令三寶不斷。十通、十忍亦如十定，遍通五位，體徹始終也。通者，總通明義也。忍者，法忍之門。阿僧祇者，乃明數量之門。壽量者，乃明佛壽量隨人。菩薩住處者，為明菩薩所住處，為人攝化住持境界常在不滅。佛不思議法者，為明如來化儀法則自在，非諸二乘及三乘權學所知。〈如來十身相海品〉者，為明十世界海十毘盧遮那皆有九十七種相及十蓮華藏世界微塵數相。〈如來隨好光明功德品〉者，為明如來隨好光明照燭功德，蒙光獲益。〈普賢行品〉者，為明果前進修之行。〈如來出現品〉者，為明五位菩薩自力果終，出現因果位極。〈離世間品〉者，為明佛果之後純是利他。此已上三十九品經，六位五位因果位終，利及諸天諸神王眾。〈入法界〉一品經，如來入師子頻申三昧，還舉佛果五位利及人間。以前總結初會二會，乃至十一地七會之中佛位因果法門。八會在祇園之中，後當更敘。

Ninth, to explain the consummation of the stages of cause and effect: this refers to the twelve chapters above, beginning from the 'Chapter on the Ten Samādhis', the 'Chapter on the Ten Superknowledges', the 'Chapter on the Ten Tolerances', the 'Chapter on Asamphyeya', the 'Chapter on Lifespan', the 'Chapter on the Abodes of Bodhisattvas', the 'Chapter on the Inconceivable Dharmas of the Buddha', the 'Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata', the 'Chapter on the Merits of the Radiance of the Tathāgata's Secondary Marks', the 'Chapter on the Conduct of Samantabhadra', the 'Chapter on the Appearance of the Tathāgata', through to the 'Chapter on Transcending the World'. Why is this? Because from the 'Chapter on the Ten Samādhis' to the 'Chapter on Transcending the World', they comprehensively encompass the five stages, the ten grounds, the Buddha stage, and the myriad practices of Samantabhadra, with cause and effect penetrating through from beginning to end. Thus, at the beginning of these two chapters, the 'Chapter on the Ten Samādhis' and the 'Chapter on Transcending the World', both recount the initial assembly and the second assembly, stating: 'At that time, the World-Honored One had just attained correct awakening in the aranya dharma-bodhimanda in the country of Magadha, and entered the samadhi of all buddhas at the moment-limit in the Hall of Universal Light'. This was not a reconvening of the assembly; it is simply because the two chapters 'Ten Samādhis' and 'Transcending the World' constitute the gate of essence and function, which traverses from beginning to end. Such restatement in the Hall of Universal Light relies on its dharma-gate and the differentiation of the names of the assemblies of bodhisattvas; it is not that they had departed and then returned again. Regarding the dharmas of the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, they were taught simultaneously and instantaneously throughout all the heavenly realms for all stages. The intention of these two chapters is to clarify that essence and function penetrate from beginning to end, representing the gate of the Buddha's cause and effect. The essence of the ten samādhis is Mañjuśrī; the dharma of transcending the world is Samantabhadra. Therefore, in the 'Chapter on the Appearance of the Tathāgata', light is emitted to harmonize and unite the two, demonstrating the gate of mutual penetration of cause and effect. Emitting light from between the eyebrows that enters the crown of Mañjuśrī's head, and emitting light from the mouth that enters the mouth of Samantabhadra, causes principle and phenomena to question and answer each other to explain the gate of the Buddha-fruit. The gate of the Buddha-fruit lies entirely at the nexus of the fundamental wisdom and the discriminating wisdom of these two, which can be seen by illuminating them with the power of concentration and wisdom. These twelve chapters represent an assembly brought together at one time, and the six stages and eleven grounds all enter the gate of the dharmadhātu, the great mansion of fruitional virtue in the Hall of the Universal Light of Fundamental Wisdom. For this reason, both the 'Chapter on the Ten Samādhis' and the 'Chapter on Transcending the World' recount the previous initial assembly and second assembly when this sutra was spoken. For example, if hundreds of thousands of jeweled mirrors are set up in mid-air, a single Buddha statue is placed on the ground, adorned with surrounding bodhisattvas, it will manifest simultaneously in those hundreds of thousands of jeweled mirrors; the reflections in each mirror interpenetrate without any coming or going. The Tathāgata is also like this: at the time of just attaining correct awakening, he simultaneously manifests in heaven, the human realm, and the lands of the ten directions, mutually interpenetrating without any coming or going; therefore, the spoken words, phrases, and meanings all interpenetrate without any coming or going, regardless of repeated assemblies. One must not adopt a worldly sentiment of understanding, generating notions of repeated back-and-forth movement. As previously stated, things must be harmonized and united before they can be discussed again. At the end of this sutra, one must understand the harmonization of beginning and end. The 'Chapter on the Appearance of the Tathāgata' clarifies the gate of the consummation of the fruits of the five stages and eleven grounds, and marks the juncture between the beginning and end of the entire sutra. Because of this meaning, the propagation and entrustment are entirely contained within it. The 'Chapter on the Conduct of Samantabhadra' preceding the 'Chapter on the Appearance' clarifies the practice of self-cultivation toward one's own Buddha-fruit. The 'Chapter on Transcending the World' following the 'Chapter on the Appearance' clarifies the practice of benefiting sentient beings after attaining one's own Buddha-fruit. It clarifies that after the Buddha-fruit is attained, all habitual propensities in performing the practices of great compassion and wisdom are completely exhausted; although performing the myriad practices of Samantabhadra, one is not defiled by the world, hence it is called the 'Chapter on Transcending the World'. Practicing the prior conduct of Samantabhadra before one's own Buddha-fruit clarifies that it is one's own vehicle, exhorting others to learn the Buddha-fruit. The subsequent conduct of Samantabhadra, when one's own Buddha-fruit is already consummated, is purely for benefiting others; by this, one can ensure that the Three Jewels are never interrupted. The ten superknowledges and the ten tolerances, like the ten samādhis, also universally pervade the five stages, their essence penetrating from beginning to end. 'Superknowledges' means universally penetrating and understanding. 'Tolerances' means the gate of tolerance of dharmas. 'Asamphyeya' clarifies the gate of calculation and numbers. 'Lifespan' clarifies that the Buddha's lifespan accords with individuals. 'Abodes of Bodhisattvas' clarifies the dwelling places of bodhisattvas, where they gather, transform, abide, and maintain the sphere, constantly present and never perishing. 'Inconceivable Dharmas of the Buddha' clarifies the unhindered sovereignty of the Tathāgata's transforming methods and rules, which cannot be known by those of the Two Vehicles or provisional practitioners of the Three Vehicles. The 'Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata' clarifies that the ten Vairocanas across the ten ocean of worlds all possess ninety-seven kinds of marks and marks as numerous as the dust motes in ten Lotus Treasury Worlds. The 'Chapter on the Merits of the Radiance of the Tathāgata's Secondary Marks' clarifies the merits of the illumination of the Tathāgata's secondary marks, whereby those touched by the light gain benefit. The 'Chapter on the Conduct of Samantabhadra' clarifies the practice of advancing cultivation prior to the fruit. The 'Chapter on the Appearance of the Tathāgata' clarifies that the five stages of bodhisattvas, by their own power, consummate the fruit, with the stages of cause and effect appearing at their pinnacle. The 'Chapter on Transcending the World' clarifies that after attaining the Buddha-fruit, it is purely for benefiting others. In these thirty-nine chapters above, the cause and effect of the six stages and five stages reach their consummation, benefiting the multitudes of gods and spirit kings. In the one chapter, 'Entering the Dharmadhātu', the Tathāgata enters the lion-stretch samādhi, once again presenting the Buddha-fruit's five stages to benefit the human world. This previously concluded the dharma-gates of the cause and effect of the Buddha stage within the first assembly, the second assembly, and up to the seven assemblies of the eleventh ground. The eighth assembly was in the Jetavana, which will be recounted later.