新華嚴經論 32.4

32.4

In general, one must constantly have faith in oneself: the spheres of one's own body, speech, and mind, and all discriminatory conceptualizations of practices, are all born from the Tathāgata's spheres of body, speech, and mind and discriminatory conceptualizations of practices. They are all without substance and without nature, without self and without person. They merely arise through conditions from the unconditioned intrinsic nature of the dharmadhātu; fundamentally, no faculties, vessels, or locations can be found. Their nature is inherently the dharmadhātu, without inside, outside, or in between. One should know thus and contemplate thus: contemplate oneself and contemplate others as having the same identical essence, without self and without what belongs to a self, practicing thus through the power of concentration and wisdom. Having known this for oneself, one contemplates the suffering of sentient beings, benefiting oneself and benefiting others, all following Samantabhadra's vast practices and vows. This completely accords with the rules of the five stages in this sūtra. In this chapter, they are harmonized and brought together: it clarifies that Mañjuśrī is the teaching of the essence of fundamental wisdom, while Samantabhadra is the ten thousand practices within the function of fundamental wisdom; and since unconditioned fundamental wisdom is the Buddha, it causes essence and function to question and answer each other to explain the gate of the Buddha-fruit of fundamental wisdom, clarifying that fundamental wisdom is accomplished through these two practices. It clarifies that fundamental wisdom inherently has neither accomplishment nor destruction; because it is revealed through the two teachings of Mañjuśrī and Samantabhadra, this in turn causes the revealed causes to speak for themselves, so the Buddha inherently has neither accomplishment nor destruction, thereby clarifying that causes can be spoken of while the fruit is unconditioned. Because these three teachings are unimpeded, perfect, and penetrating, it is called the Buddha's appearing in the world. This clarifies that which acts without acting, and does not act while acting.