新華嚴經論 9.53

9.53

第三明如來成道攝生自在分者，於此分中，從「爾時世尊」以下至「所有莊嚴悉令顯現」，於中有十三行經，總明如來處座成佛，身語智等三業自在、眷屬莊嚴、利生自在。如來所坐之座，以法界為座體，以如來一切萬行報得，為依果莊嚴。如來是大智之身，緣座上所有莊嚴，皆是如來大智隨行任運報得，如龍遊雲起、虎嘯風生，報感之應然，非物能與為也。成最正覺者，為簡非外道、聲聞、緣覺。於權教中，木樹草座厭俗出纏，令劣解眾生起三乘種，且拔八苦，非究竟覺之正覺。簡非如是覺故，故言成最正覺。此正覺者，不忻不厭、不出不沒，染淨情盡。以大圓鏡智稱法界性，自在教化盡一切眾生，世界剎海皆非限齊，所有報境身國相徹圓滿十方，諸佛眾生自他同處，互相參入影現重重，不云報滿三千大千之剎，不名淨土在於他方。略說大相有九十七種大人之相，隨好無盡，頂著華冠、項著瓔珞、手著環釧，非同三乘厭俗出家，勸諸菩薩生於他方佛國淨土。簡非如是，故言成最正覺。號毘盧遮那，此云光明遍照，以其大智教化依根破障故，如經一一自有其文。智入三世悉皆平等者，明智能隨俗言入三世。即俗體本真，故言平等。以總別同異成壞門六相義該括，即總而全別、即別而全總，即同而恒異、即異而恒同，即成而恒壞、即壞而恒成，皆非情繫一異、俱不俱、有無非有無、常無常，生滅相故。如是皆是如來理智體用依正悉自在故，以自體無念力大智照之可見。此一段十三行經，總明如來身語智三業依正隨用自在，經自具文，不煩更釋。

The third section explains the Tathāgata's sovereign mastery in attaining the Way and gathering in sentient beings. Within this section, from "At that time, the World-Honoured One" down to "caused all adornments to appear," there are thirteen lines of sūtra text, which collectively explain that the Tathāgata, dwelling on the seat, attains Buddhahood, enjoying sovereignty in the three karmas of body, speech, and wisdom, the adornment of his retinue, and sovereignty in benefiting sentient beings. The seat upon which the Tathāgata sits takes the dharmadhātu as the seat's essence; it is obtained as retribution through all of the Tathāgata's myriad practices, serving as the adornment of circumstantial fruition. The Tathāgata is the body of great wisdom; because all adornments upon the seat are obtained spontaneously as retribution in accord with the Tathāgata's great wisdom through practice—just as clouds arise when a dragon roams, or winds emerge when a tiger roars—they are the natural response of retribution's evoking, and are not something that external objects can produce. "Attaining supreme, correct awakening" is to distinguish him from heterodox paths, śrāvakas, and pratyekabuddhas. In the provisional teachings, under a wooden tree on a grass seat, they loathe the secular world and emerge from entanglement, prompting sentient beings of inferior understanding to raise the seed of the three vehicles, provisionally pulling them out of the eight sufferings; this is not the correct awakening of ultimate awakening. It is said that he "attains supreme, correct awakening" precisely to distinguish him from such awakening. This correct awakening neither delights nor feels revulsion, neither emerges nor submerges, and all sentiments of defilement and purity are exhausted. Conforming to the nature of the dharmadhātu with the great mirror-like wisdom, he freely teaches and transforms all sentient beings without exception; the ocean of worlds and realms has no limits or boundaries; all realms of retribution, bodies, and lands mutually penetrate, completely filling the ten directions; Buddhas and sentient beings, self and other, dwell together, mutually interpenetrating and reflecting layer upon layer; it is not said that his retribution merely fills three thousand great thousand worlds, nor is it said that his pure land lies in another quarter. Briefly speaking, his great marks comprise the ninety-seven marks of a great person, with endless minor marks: wearing a flower crown on his head, necklaces around his neck, and bracelets on his arms; this is unlike the three vehicles who loathe the secular world to leave household life, urging bodhisattvas to be born in the pure lands of Buddha countries elsewhere. To distinguish him from such, it is said that he "attains supreme, correct awakening." He is called Vairocana, which is translated here as "Universal Illumination of Light," because his great wisdom teaches and transforms according to capacities and destroys obstacles, as the sūtra text itself explains in each case. "Wisdom entering the three periods of time is entirely impartial": this explains that wisdom can follow secular convention to speak of entering the three periods of time. But the essence of convention is fundamentally true, hence it is called "impartial." Through the meanings of the six characteristics—universality, particularity, identity, difference, integration, and disintegration—it is subsumed: universality is entirely particularity, particularity is entirely universality; identity is constantly difference, difference is constantly identity; integration is constantly disintegration, disintegration is constantly integration; none of these are bound by mental attachments to unity or difference, both or neither, existence or non-existence, permanence or impermanence, or the marks of arising and ceasing. All of these are because the Tathāgata's principle and wisdom, essence and function, and circumstantial and primary fruitions are completely sovereign; through the illumination of the great wisdom that possesses the power of one's own non-conceptual essence, this can be seen. This one passage of thirteen lines of sūtra text collectively explains that the Tathāgata's three karmas of body, speech, and wisdom, as well as circumstantial and primary fruitions, are sovereign in accordance with function; the sūtra itself contains the complete text, so no further explanation is needed.