大方廣佛華嚴經願行觀門骨目 1.48

1.48

爾時佛神力故，十方各一大菩薩，各與佛剎微塵數菩薩俱，餘大如前。但菩薩中以功德林為首，十林為異，佛名號集會等皆同。一一林各以十偈歎佛。第六精進林菩薩，偈云：「眾生非眾生，二俱無真實，如是諸法性，實義俱非有（生亦名法性）。」七力林菩薩，云：「分別此諸蘊，其性本空寂，空故不可滅，此是無生義。眾生既如是，諸佛亦復然，佛及諸佛法，自性無所有。」八行林菩薩，云：「身亦非是佛，佛亦非是身，但以法為身，通達一切法。若能見佛身，清淨如法性，此人於佛法，一切無疑惑。若見一切法，本性如涅槃，是則見如來，究竟無所住。」九覺林菩薩，云：「譬如工畫師，分布諸彩色，虛妄取異色，大種無差別。大種中無色，色中無大種，亦不離大種，而有色可得。心中無彩畫，彩畫中無心，然不離於心，有彩畫可得。彼心恒不住，無量難思議，示現一切色，各各不相知。譬如工畫師，不能知自心，而由心故畫，諸法性如是。心如工畫師，能畫諸世間，五蘊悉從生，無法而不造。如心佛亦爾，如佛眾生然，應知佛與心，體性皆無盡。若人知心行，普造諸世間，是人則見佛，了佛真實性。心不住於身，身亦不住心，而能作佛事，自在未曾有。若人欲了知，三世一切佛，應觀法界性，一切唯心造。」十智林菩薩，云：「所取不可取，所見不可見，所聞不可聞，一心不思議。有量及無量，二俱不可取，若有人欲取，畢竟無所得。譬如隨意珠，能現一切色，無色而現色，諸佛亦如是。又如淨虛空，非色不可見，雖現一切色，無能見空者。諸佛亦如是，普現無量色，非心所行處，一切莫能覩。」

At that time, due to the Buddha’s supernatural power, in each of the ten directions there was a great bodhisattva, each accompanied by bodhisattvas numbering as many as dust motes of a buddha land; the rest is largely as before. However, among the bodhisattvas, Guṇavana is the leader; the ten ‘Vanas’ [Forests] are the difference; the buddhas' names, the assembly, and so forth are all the same. Each and every Vana praises the Buddha with ten verses. The sixth, the Bodhisattva Vīryavana, says in verse: “Sentient beings are not sentient beings; / both have no real actuality. / Such is the nature of all dharmas; / their real meanings both do not exist. (Sentient beings are also named the nature of dharmas).” The seventh, Balavana Bodhisattva, says: “Discerning these aggregates: / their nature is fundamentally empty and tranquil. / Because they are empty, they cannot be extinguished; / this is the meaning of non-arising. / Just as sentient beings are like this, / all buddhas are also the same; / the Buddha and all Buddha-dharmas / are devoid of intrinsic nature.” The eighth, Caritravana Bodhisattva, says: “The body is not the Buddha, / and the Buddha is not the body; / he merely takes the Dharma as his body, / penetrating all dharmas. / If one can see the Buddha’s body / as pure as the nature of dharmas, / this person, regarding the Buddha-dharma, / will have no doubts whatsoever. / If one sees that all dharmas / originally have a nature like nirvāṇa, / then one sees the Tathāgata / as ultimately having no abiding.” The ninth, Bodhivana Bodhisattva, says: “Just as a master painter / distributes various pigments: / through delusion he takes different colors, / yet the primary elements have no distinction. / In the primary elements there is no form; / in form there are no primary elements; / yet neither apart from the primary elements / is form to be found. / In the mind there are no colorful paintings; / in the colorful paintings there is no mind; / yet not apart from the mind / can colorful paintings be found. / That mind never abides, / immeasurable and inconceivable, / manifesting all forms, / each unaware of the others. / Just as a master painter / cannot know his own mind, / yet paints on account of the mind, / the nature of all dharmas is like this. / The mind is like a master painter, / capable of painting all worlds; / the five aggregates all arise from it, / there is no dharma it does not create. / As is the mind, so is the Buddha; / as is the Buddha, so are sentient beings. / One should know that the Buddha and the mind / have an essence that is both inexhaustible. / If a person understands the mind's activity / universally creating all worlds, / this person sees the Buddha / and comprehends the Buddha's true nature. / The mind does not abide in the body, / nor does the body abide in the mind, / yet it can perform the Buddha's work / with unprecedented ease. / If someone wishes to fully comprehend / all buddhas of the three periods of time, / they should contemplate the nature of the dharmadhātu: / all is created by mind alone.” The tenth, Jñānavana Bodhisattva, says: “What is grasped cannot be grasped; / what is seen cannot be seen; / what is heard cannot be heard; / the one mind is inconceivable. / The finite and the infinite: / both cannot be grasped. / If someone wishes to grasp them, / in the end nothing is attained. / Just as a wish-fulfilling jewel / can manifest all colors, / manifesting colors while formless, / all buddhas are also like this. / And just like pure empty space: / it is not form and cannot be seen; / although it manifests all forms, / none can see space. / All buddhas are also like this, / universally manifesting immeasurable forms; / it is not a sphere traversed by the mind, / and none are able to behold it.”