新華嚴經論 3.43

3.43

Regarding the teaching of the sixth period, which expounds the Saddharmapuṇḍarīka Sūtra to guide the provisional back to the ultimate: because the arhats follow emptiness and converge into quiescence, and the pratyekabuddhas understand that the twelve links of conditioned arising all lack intrinsic nature, and that the six sense-consciousnesses, name-and-form, mind and objects—these three things—are unarisen by intrinsic nature. Such two types of persons have both extinguished mind and consciousness, extinguished the karma of the three realms, and neither wisdom nor compassion arises. Furthermore, for those who analyze phenomena to clarify emptiness, use emptiness to break afflictions, delight in being born in a pure land, and the bodhisattvas who retain afflictions to foster rebirth, none of them understand that the ignorance and afflictions of all sentient beings all arise from the fundamental, naturally pure, universally luminous, centerless-and-boundless wisdom of all tathāgatas; they all harbor various heterodox views of pure lands and defiled lands, of one's own Buddha and other Buddhas, of delight and revulsion, which do not accord with the real obstruction. In order to guide these three types of faculties back to their fundamental wisdom, the sūtra uses the wondrous lotus flower to make them understand that the nature of ignorance and birth-and-death is fundamentally nothing other than wisdom, its essence being naturally free of defilement, with only delusion and awakening differing without having two distinct natures; it uses the lotus flower as an emblem to guide those three faculties back to the source. Therefore, the Saddharmapuṇḍarīka Sūtra says: 'The characteristics of the world are constantly abiding.' This is entirely as explained in the earlier section on classifying teachings and distinguishing tenets.