新華嚴經論 8.30

8.30

五〈入法界品〉，明根本法界本體大智佛果遍周。此五種遍周，總以法界為體，總是一遍周法門。此五遍周，該收諸位諸差別故。恐人不解失其意趣，一部經內五處序致，題目鉤連前後相攝，為明此經以法體本無次第本末、兩頭中間、時分長短故。如王寶印一時普印，無前後成文也。以法寶印普印諸位，但明五位、十住、十行等進修習氣不同故，性無差別，以總別同異成壞十玄六相義融通道理自明。此六字義，為緣起三對，六字都該萬法。一總別一對、二同異一對、三成壞一對。總不相離，不可癈一留一，亦不可雙立，亦不可雙捨。總是斷常生滅中邊等見皆是情量，不了任法自性緣生。此乃以無思正慧力方解；以思而知之者，且信心也。此是初地菩薩觀察世間一切緣起法，雖總同時，不繫俱有；雖總具別，皆無自性。不可繫法俱無。餘兩對亦然。皆是有無非有無、俱不俱、常無常情所繫故。如一切緣生法，如空中響，本自無為，應物成音。如善筮蓍龜者，無思無為、不鬼不神，而應緣能知萬有，而告人古今吉凶如指掌者也。應如是知。任法緣起，非如情也。一多總別諸同異門，一切成壞皆非前後同時等繫。法界法門道理亦復如是，皆非前後，有無同時；俱不俱或滅或留，情所繫故。皆是性起大悲、無作大願，任法緣起，稱無作智，非故非新。施設轉正法輪、出生滅沒，皆不可作故新去來解，皆是如來無生滅智自在力故。雖異二乘自寂取證、滅情亡智，即以起大願等利諸眾生而無願想，雖以大慈大悲饒益眾生而無愛想，雖入生死，不沒淤泥；雖在涅槃，十方世界利人不息。皆是如來無性無依無作智力，皆不可作去來現在古今之解。

Fifth, the "Chapter on Entering the Dharmadhātu" clarifies the all-pervasiveness of the Buddha-fruit of great wisdom that is the fundamental essence of the dharmadhātu. These five kinds of all-pervasiveness all take the dharmadhātu as their essence and are universally one single teaching gate of all-pervasiveness. Because these five kinds of all-pervasiveness completely encompass all stages and all distinctions, fearing that people would fail to understand and thereby lose its intended import, the preface and design are set in five places within the single sūtra, their titles linked and mutually subsuming front and back, in order to clarify that because this sūtra takes the essence of phenomena as originally devoid of sequence, root and branch, two extremes and the middle, or length of duration, it is like a king's precious seal stamping all at once, without forming characters in sequence. Stamping all stages with the precious seal of the Dharma merely clarifies that because the habits of practice in the five stages, the ten abodes, the ten practices, and so forth differ, their nature is without distinction; through the principle of the six characteristics of the ten mysteries—totality and particularity, identity and difference, formation and disintegration—harmoniously merging, the principle becomes self-evident. The meaning of these six characters forms three pairs of pratītyasamutpāda, and the six characters completely encompass the myriad phenomena: first, the pair of totality and particularity; second, the pair of identity and difference; third, the pair of formation and disintegration. Totality is not separated from them; one cannot discard one and retain the other, nor can one establish both or abandon both. All views of annihilationism, eternalism, arising, ceasing, the middle, and the extremes are mental reckonings; they fail to realize that phenomena are self-naturally born from conditions. This can only be understood through the power of unreflective correct wisdom; to know it by conceptual thought is merely faithful mind. This is the first-ground bodhisattva's contemplation of all conditioned phenomena in the world: although entirely simultaneous, they are not bound to co-existence; although entirely possessing particulars, none have self-nature. One cannot bind phenomena to mutual nonexistence. The other two pairs are also like this. They are all bounds imposed by the sentiments of existence, nonexistence, neither existence nor nonexistence, co-existence, non-coexistence, permanence, and impermanence. Like all conditionally arisen phenomena, they are like an echo in the empty sky, originally unconditioned of themselves, yet producing sound in response to things. It is like an expert diviner with yarrow stalks and tortoise shells: without thought and without action, neither ghostly nor divine, yet responding to conditions he is able to know the myriad existences and tell people of good and bad fortune, past and present, as clearly as pointing to his own palm. One should understand it in this way. Spontaneous conditioned arising of phenomena is not like mental conceptions. The gates of the one and the many, totality and particularity, and all identities and differences, as well as all formation and disintegration, are not bound to sequence, simultaneity, or the like. The principle of the teaching gate of the dharmadhātu is also like this: none are sequence, existence, nonexistence, or simultaneity; co-existence or non-coexistence, whether extinguished or retained, are bounds imposed by sentiment. They are all the nature-origination of great compassion and unconditioned great vows, following the conditioned arising of phenomena, matching unconditioned wisdom, neither old nor new. Setting forth the turning of the wheel of the true Dharma, and manifestations of arising and ceasing, cannot be understood through [notions of] old, new, coming, or going; they are all due to the sovereign power of the Tathāgata's wisdom free of arising and ceasing. Although distinct from the Two Vehicles' personal quiescence and grasping of realization—which extinguish sentiments and annihilate wisdom—they immediately give rise to great vows and the like to benefit all sentient beings without notions of vows; although using great loving-kindness and great compassion to benefit sentient beings, they are without notions of attachment; although entering birth and death, they are not submerged in the mire; although abiding in nirvāṇa, they benefit people in the worlds of the ten directions without cessation. These are all the wisdom-power of the Tathāgata that is without self-nature, without reliance, and unconditioned, and none of it can be understood through concepts of past, future, present, ancient, or modern.