新華嚴經論 9.39

9.39

三釋經文義者，一從初六字八句斷疑成信分中，依《大智度論》云「如者順也，又是者印也。即印順信受，故言如是。如是總舉一部文義，即指已所聞之法故，故云如是。」又依長耳三藏約三寶釋，一約佛，謂如佛所說，是我所聞，是佛所說。又依藏法師釋約法云：謂如我所聞，是佛所說。又如稱理教是我所聞。又今（通玄）約法釋云：如者，諸法如故。是者，即是佛故。故言如是。以法界大智之真我，聞佛說法界大智之真經，故言如是我聞，即明師弟體一。此約華嚴法界門釋，為明初發心因果理智不異佛故。又一切法如也，以法體如，所說法者及法亦如。此法界智是所聞之智，智亦如如故，故言如是。心境不二方聞佛所說經，若心境有差不可聞佛所說，亦復不能信順領受故。我聞者，是法界智之真我，還見法界智之真佛，還聞法界智之真經。總法界智之真人互為主伴，還化法界智之真眾生，悟入法界智之真性故，故言如是我聞。夫佛日出興化群生之軌範，所有結集傳經之主伴，自非氣類齊光道相知而利物。以弘廣菩薩、文殊師利、如來自行普賢等傳持聖教是實也，非實是種智外三乘之人能傳教乎。設是阿難，亦是同流，皆以常樂我淨大智慧之真我，聞如來大智所說之真經。非假我故，皆如佛知見，故言如是我聞，不同《涅槃》具四緣和合之所聞故。云何四緣？一耳根不壞、二聲在可聞、三中間無障礙、四有欲欲聞。如是之聞，是凡夫聞故。又凡夫及三乘有十種緣方得聞：一本識為依、二耳識種子為因、三末那為染污依、四意識相依、五自類耳識為無間依、六耳根不壞為境根、七作意欲聞、八境為所緣緣、九中間無障礙、十境近在可聞。如是之聞、是凡夫及三乘有限量聞，不同此教菩薩以遍法界大智慧為聞，更無能所，以一圓明智境一念普聞三世劫無量等諸聲，皆不如上說。凡夫及三乘繫無量劫者，是法界門中一念一時聞，以智無裏外，一時聞故。

Third, in explaining the meaning of the sūtra text: First, within the section on severing doubt and generating faith consisting of the initial six characters and eight phrases, according to the *Mahāprajñāpāramitopadeśa*, "'Thus' (ru) means compliance, and 'is' (shi) means endorsement. That is, endorsing, complying with, and faithfully accepting it, hence it is said: 'Thus.' 'Thus' generally introduces the meaning of the entire text of a work, specifically pointing to the Dharma that has been heard; hence it says 'Thus.'" Furthermore, according to the Tripiṭaka Master of the Long Ears, it is explained in terms of the Three Jewels: First, in terms of the Buddha, it means "Just as the Buddha preached, it is what I heard; it is what the Buddha preached." Also, according to Master Zang's explanation in terms of the Dharma, it says: it means "Just as what I heard, it is what the Buddha preached." Or, "Just as the teaching according with principle, it is what I heard." Furthermore, now I, Tongxuan, explain it in terms of the Dharma, saying: "Thus" (ru) means because all phenomena are suchness (ru). "Is" (shi) means because it is precisely the Buddha. Therefore it says "Thus." With the true self of the great wisdom of the dharmadhātu, one hears the Buddha preach the true sūtra of the great wisdom of the dharmadhātu; therefore it says "Thus have I heard," which directly clarifies that teacher and disciple are identical in essence. This is explained in terms of the Avataṃsaka dharmadhātu approach, in order to clarify that at the initial generation of the mind, cause and effect, principle and wisdom are not different from the Buddha. Moreover, all phenomena are suchness; because the essence of phenomena is suchness, that which is preached, the speaker, and the Dharma are also suchness. This wisdom of the dharmadhātu is the wisdom that is heard, and wisdom is also suchness; hence it says "Thus." Only when mind and object are non-dual does one hear the sūtra preached by the Buddha; if mind and object are differentiated, one cannot hear what the Buddha preached, nor can one faithfully comply and accept it. "I heard": this is the true self of the dharmadhātu wisdom again seeing the true Buddha of the dharmadhātu wisdom, and again hearing the true sūtra of the dharmadhātu wisdom. The true persons who embody the wisdom of the dharmadhātu serve mutually as host and retinue, again transforming the true sentient beings of the dharmadhātu wisdom, so that they awaken and enter the true nature of the dharmadhātu wisdom; therefore it says "Thus have I heard." When the sun of the Buddha emerges to transform the host of beings, the norms and the host and retinue who compile and transmit the sūtras—unless their nature and light are equal and they know each other in the Way—cannot benefit beings. The transmission and upholding of the sacred teaching by the Great and Vast Bodhisattva, Mañjuśrī, and the Tathāgata's own practice, Samantabhadra, is the ultimate truth; if not the ultimate, could people of the three vehicles outside the wisdom of all modes transmit the teaching? Even if it were Ānanda, he is also of the same current: all, with the true self of the great wisdom of permanence, bliss, self, and purity, hear the true sūtra preached by the Tathāgata's great wisdom. Because it is not a provisional self, all are like the Buddha's knowledge and vision; hence it says "Thus have I heard," unlike the hearing in the *Mahāparinirvāṇa Sūtra* that is produced by the combination of four conditions. What are the four conditions? First, the ear faculty is not damaged; second, the sound is present and audible; third, there is no obstruction in between; fourth, there is the desire and intention to hear. Hearing such as this is the hearing of ordinary beings. Moreover, for ordinary beings and the three vehicles, there must be ten kinds of conditions before hearing can occur: first, the fundamental consciousness as the basis; second, the seed of the ear consciousness as the cause; third, manas as the defiled basis; fourth, the mutual reliance of mental consciousness; fifth, the ear consciousness of its own kind as the immediately preceding basis; sixth, the undamaged ear faculty as the sense faculty of the object; seventh, the mental application of desiring to hear; eighth, the object as the objective condition; ninth, no obstruction in between; tenth, the object being nearby and audible. Hearing such as this is the limited hearing of ordinary beings and the three vehicles, unlike the bodhisattvas of this teaching who take the great wisdom pervading the dharmadhātu as hearing, with no active or passive [subject and object]; with one universally bright realm of wisdom, in a single thought they universally hear all sounds of the three times and immeasurable kalpas, completely unlike what was said above. That which binds ordinary beings and the three vehicles for immeasurable kalpas is, in the approach of the dharmadhātu, heard in a single thought at one time, because wisdom has neither inside nor outside, and is heard all at once.