大方廣佛華嚴經願行觀門骨目 1.35

1.35

爾時十方各有一大菩薩，各與佛剎微塵數菩薩俱，從百億佛剎塵數世界外來。文列十慧菩薩，法慧為首。各列彼十界及界中十佛，各各化作毘盧遮那師子之座，各坐其上。十方各集亦復如是。世尊兩足放百千億妙色光明普照十方，此眾皆見。十慧各說十偈歎佛。二一切慧，偈曰：「假使百千劫，常見於如來，不依真實義，而觀救世者，是人取諸相，增長癡惑網，繫縛生死獄，盲冥不見佛。法性本空寂，無取亦無見，性空即是佛，不可得思量。若知一切法，體性皆如是，斯人則不為，煩惱所染著。凡夫見諸法，但隨於相轉，不了法無相，以是不見佛。」三勝慧，偈云：「了知一切法，自性無所有，如是解法性，則見盧舍那。因前五蘊故，後蘊相續起，於此性了知，見佛難思議。」四功德慧，偈云：「我昔受眾苦，由我不見佛，故當淨法眼，觀其所應見。無見即是見，能見一切法，於法若有見，此則無所見。」五精進慧，偈云：「世間言語法，眾生妄分別，知世皆無生，乃是見世間。若見見世間，見則世間相，如實等無異，是名真見者。法性本清淨，如空無有相，此亦無所修，能見大牟尼。」六善慧，偈曰：「智者說無盡，此亦無所說，自性無盡故，得有難思盡。所說無盡中，無眾生可得，知眾生性爾，則見大名稱。」七智慧，偈曰：「此人無慧眼，不能得見佛，有諍說生死，無諍即涅槃。生死及涅槃，二俱不可得。」八真實慧，偈云：「寧受地獄苦，得聞諸佛名；不受無量樂，而不聞佛名。現在非和合，去來亦復然，一切法無相，是則佛真體。若能如是觀，諸法甚深義，則見一切佛，法身真實相。知以一故眾，知以眾故一，諸法無所依，但從和合起。」九無上慧，偈云：「如來光普照，除滅眾暗冥，是光非有照，亦復非無照。此中無有二，亦復無有一，大智善見者，如理巧安住。無中無有二，無二亦復無，三界一切空，是則諸佛見。」

At that time, in each of the ten directions there was a great bodhisattva, each accompanied by bodhisattvas as numerous as the dust motes of a buddha-field, who had come from worlds outside a hundred billion buddha-field dust motes away. The text lists the ten Bodhisattvas of Wisdom, with Dharmamati as the foremost. It lists each of those ten worlds and the ten Buddhas within those worlds; each magically created a lion throne of Vairocana, and each sat upon it. The gatherings in the ten directions were also like this. From beneath his two feet, the World-Honoured One emitted hundreds of thousands of koṭis of wondrously colored rays of light that illuminated the ten directions everywhere, and this assembly all saw it. The ten Bodhisattvas of Wisdom each spoke ten verses praising the Buddha. / The second, Sarvamati, said in verse: / "Even if for hundreds of thousands of kalpas / One constantly sees the Tathāgata, / If one does not rely on the true meaning / In observing the Savior of the World, / Such a person grasps at characteristics, / Increasing the net of ignorance and delusion, / Bound in the prison of birth and death, / Blind and in darkness, not seeing the Buddha. / Dharmatā is originally empty and tranquil, / Without grasping and without seeing; / The empty nature is itself the Buddha, / Inconceivable and beyond deliberation. / If one knows that all dharmas / Are all like this in their essential nature, / Such a person will not / Be defiled by or attached to afflictions. / Ordinary beings see all dharmas / Merely turning in accord with characteristics; / Failing to comprehend that dharmas have no characteristics, / Therefore they do not see the Buddha." / The third, Jinamati, said in verse: / "Completely knowing all dharmas / Have no self-nature whatsoever, / Understanding the dharmatā in this way, / One then sees Rocana. / Conditioned by the prior five skandhas, / Subsequent skandhas arise in continuity; / If one completely knows this nature, / Seeing the Buddha is difficult to conceive." / The fourth, Guṇamati, said in verse: / "In the past I suffered various miseries / Because I did not see the Buddha; / Therefore one should purify the Dharma-eye / To observe what ought to be seen. / Non-seeing is true seeing, / Able to see all dharmas; / If one has seeing toward dharmas, / This then is seeing nothing." / The fifth, Vīryamati, said in verse: / "The dharmas of worldly verbal convention / Are falsely discriminated by sentient beings; / Knowing the world is entirely unproduced / Is truly seeing the world. / If seeing sees the world, / That seeing is the characteristic of the world; / As it truly is, equal and without difference— / This is named a true seer. / Dharmatā is originally pure, / Like space without characteristics; / Here too there is nothing to cultivate, / Able to see the Great Muni." / The sixth, Bhadramati, said in verse: / "The wise speak of the inexhaustible, / Yet here too there is nothing spoken; / Because self-nature is inexhaustible, / There can be the inconceivably exhaustible. / Within what is spoken of as inexhaustible, / No sentient beings can be found; / Knowing that the nature of sentient beings is like this, / One then sees the One of Great Fame." / The seventh, Prajñāmati, said in verse: / "This person lacks the eye of wisdom / And cannot succeed in seeing the Buddha; / Where there is dispute, birth and death are spoken of; / Where there is no dispute, that is nirvāṇa. / Birth and death, as well as nirvāṇa— / Both cannot be apprehended." / The eighth, Satyamati, said in verse: / "Better to endure the sufferings of hell / And get to hear the names of the Buddhas, / Than not to receive immeasurable pleasure / While failing to hear the names of the Buddhas. / The present is not a combination; / So too with past and future. / All dharmas are without characteristics: / This is the true body of the Buddha. / If one can observe in this manner / The extremely profound meaning of all dharmas, / One then sees all Buddhas, / The true characteristic of the dharmakāya. / Knowing that because of the one, there are the many, / Knowing that because of the many, there is the one, / All dharmas have nothing to rely upon, / Arising solely from combinations." / The ninth, Anuttaramati, said in verse: / "The Tathāgata's light shines everywhere, / Eliminating all darkness; / This light is neither shining, / Nor is it non-shining. / In this there is no two, / Nor is there even one; / Those of great wisdom who see well / Skillfully abide in accord with principle. / In non-existence there is no duality, / And non-duality is also non-existent; / The three realms are completely empty: / This is the vision of the Buddhas."