華嚴一乘教義分齊章 3.51

3.51

若依終教，有二義：先別明、後總說。別中，修生功德是無常，以修生故；亦即是常，一得已後同真如故。何以故？本從真流故，無明已盡還歸真體故，梁《攝論》云「無不從此法身流，無不還證此法身」等。《寶信論》、《起信論》等盛立此義，如彼應知。又《智論》云「薩婆若不與三世合。何以故？過去世等是虛妄、是生滅，薩婆若是實法，非生滅故。」解云：薩婆若，此云一切智，即知佛地圓智同真如故，非生滅也。又《攝論》云「猶如虛空，遍滿一切色際，無生住滅變異等。如來智亦爾，遍一切所知，無倒無變異等。」是故當知，非直無間斷故以為常，亦即同真如不變異常也。法身是常，以隨緣時不變自性故；亦是無常，以隨染緣赴機故。何以故？以諸功德既並同是真，是故起用唯是真作故。《起信論》中釋報化二身唯屬真如用大攝。又論云「眾生心淨，法身影現」等。又云「復次，本覺隨染分別生二種相，與彼本覺不相捨離，謂一者智淨相、二者不思議業相」，乃至廣說等。二、總說者，由此法身隨緣義故，是故功德差別得成；由不變義故，是故功德無不即真。如舉體隨緣，全相不變，二義鎔融，無障礙故。是故佛果即常即無常，具足四句，或非四句，隨義應知。

According to the final teaching, there are two aspects: first explaining separately, and then stating comprehensively. In the separate [explanation]: merits produced through cultivation are impermanent, because they are produced through cultivation; they are also permanent, because once attained they are identical to thusness. Why is this? Because fundamentally they flow forth from the real, and because when ignorance is exhausted, they return to the real essence. The Liang translation of the Mahāyānasaṃgraha states: "There is nothing that does not flow forth from this dharmakāya; there is nothing that does not return to realize this dharmakāya," and so forth. Treatises such as the Ratnagotravibhāga and the Awakening of Faith extensively establish this doctrine, which should be understood as presented there. Furthermore, the Mahāprajñāpāramitopadeśa states: "Sarvajña does not unite with the three times. Why is this? The past and other periods are false, are arising and ceasing, whereas sarvajña is a real dharma, not arising and ceasing." The explanation is: sarvajña is rendered here as "all-knowledge" (sarvajñatā); knowing that the perfect gnosis of the buddha-stage is identical to thusness, it does not arise or cease. Moreover, the Mahāyānasaṃgraha states: "Just as space pervades the limits of all form without arising, staying, ceasing, alteration, and so forth, the Tathāgata's gnosis is also like this: it pervades all knowables, without error, alteration, and so forth." Therefore, one should know that it is not merely permanent by virtue of being uninterrupted, but also permanent because it is identical to unaltering thusness. The dharmakāya is permanent because it does not alter its self-nature when according with conditions; it is also impermanent because it accords with defiled conditions to accommodate capacities. Why is this? Because all merits are equally the real, the arising of functions is performed purely by the real. In the Awakening of Faith, the two bodies—the reward body and transformation body—are explained as subsumed exclusively under the great function of thusness. That treatise also states: "When the minds of sentient beings are purified, the dharmakāya appears as a reflection," and so forth. It also states: "Furthermore, original awakening, according with defilement, discriminatively produces two kinds of marks that are not separated from that original awakening: first, the mark of the purity of gnosis; second, the mark of inconceivable karma," up to its extensive explanation. Second, as for stating comprehensively: because of this principle of the dharmakāya according with conditions, the differences among merits are established; because of the principle of non-alteration, all merits are without exception identical to the real. Just as the entire essence accords with conditions, so the full characteristics do not alter; the two principles are fused and without obstruction. Therefore, the buddha-fruition is both permanent and impermanent, fully endowed with the four propositions, or not within the four propositions, as should be understood according to the principle.