華嚴經內章門等雜孔目章 1.64

1.64

佛境界者，一乘三乘小乘境界各別。如小乘人所知佛法境界，在苦忍已去，得聖法者是；降斯已還，非佛境界。若三乘人所知境界，得空無相解，是佛境界；若隨相解，是凡夫法。於中雖有漸教頓教不同、遲疾有異，莫不皆為成機滅病應理，是佛意也。若與病合，即是生死，非佛境界。若據一乘，總別與十一法相應，是佛境界。一佛境界齊如虛空，此是總也。二據一乘因，無量劫修。三應其所入，與九世相應，智慧寂然，不同世見。四隨順度生，盡佛境界，一得一切得。五起隨俗智，三世無礙，皆悉如空。六隨順眾生，所說諸法皆如機性一一差別，住佛境界。七欲知眾生性類不同，與無分別合，如實無分別。八所知佛境，非染識能識，亦非染心境界。九何相決定知佛境界？謂決定知性起之門，無師智、自然智等究竟真淨能示群生，是決定知佛境界。十欲明照佛境，生死等法煩惱業報等寂滅無所住，無明無所行，平等行世間，如是明照佛境界。十一欲知一乘境界寬廣，知眾生心盡其十世，以如來心一念中遍一切悉明達，是境界廣。若此等法，是一乘佛境界。又佛境界有其因果。若小乘義，得因非得果，得果則捨因。三乘之義，初教得果已捨因，而果不離因，亦復不則。因非斷亦非常。何以故？因果則空故。若終教，時則是真如，無有差別。若據頓教，舉心皆當理。若據一乘，一則一切、一切則一，乃至教義皆應因陀羅及微細等也。

Regarding the realm of the Buddhas, the realms of the Ekayāna, Triyāna, and Hīnayāna are each distinct. As for the realm of the Buddha-dharma known by followers of the Hīnayāna, it applies to those from the patience with suffering onward who have attained holy dharmas; anything short of this is not the realm of the Buddhas. As for the realm known by followers of the Triyāna, attaining the understanding of emptiness and signlessness is the realm of the Buddhas; if one understands according to marks, it is the dharma of ordinary beings. Although there are differences within it between the gradual teaching and the sudden teaching, and differences in slowness and swiftness, all without exception serve to perfect capacities, eliminate defects, and accord with principle; this is the Buddha's intent. If it accords with defects, it is saṃsāra, not the realm of the Buddhas. If based on the Ekayāna, it is generally and specifically associated with eleven dharmas as the realm of the Buddhas: 1. The realm of the Buddhas is equal to empty space; this is the general. 2. Based on the causes of the Ekayāna, it is cultivated over immeasurable kalpas. 3. Responding to what is entered, it accords with the nine times, its wisdom quiescent, unlike worldly views. 4. Accompanying the liberation of sentient beings, exhausting the realm of the Buddhas, when one is attained, all are attained. 5. Giving rise to conventional wisdom, unhindered across the three times, all completely like empty space. 6. Accompanying sentient beings, all dharmas expounded are individually differentiated according to their capacities and natures, abiding in the realm of the Buddhas. 7. Wishing to know the differing natures and categories of sentient beings, it unites with non-conceptualization, truly without discrimination. 8. The known realm of the Buddhas cannot be known by defiled consciousness, nor is it an object of the defiled mind. 9. By what mark does one definitively know the realm of the Buddhas? It means definitively knowing the gate of nature-arising, where teacherless wisdom, spontaneous wisdom, and so forth, supremely pure, are able to manifest to all living beings; this is definitively knowing the realm of the Buddhas. 10. Wishing to clearly illuminate the realm of the Buddhas, the dharmas of saṃsāra, defilements, karma, and retribution are quiescent and without abiding, ignorance has nowhere to operate, moving with equanimity in the world; in this way one clearly illuminates the realm of the Buddhas. 11. Wishing to know the vast breadth of the Ekayāna realm: knowing the minds of sentient beings exhausting the ten times, and with the mind of the Tathāgata in a single thought clearly comprehending everything completely; this is the vastness of the realm. If these dharmas are present, it is the realm of the Buddhas of the Ekayāna. Furthermore, the realm of the Buddhas has its causes and results. According to the Hīnayāna meaning, attaining the cause is not attaining the result; attaining the result entails relinquishing the cause. According to the Triyāna meaning, in the initial teaching, having attained the result one relinquishes the cause, yet the result is not separate from the cause, nor is it identical. The cause is neither cut off nor permanent. Why? Because cause and result are empty. According to the final teaching, the time is true suchness, without differentiation. According to the sudden teaching, every lifting of the mind accords with principle. According to the Ekayāna, the one is the all, the all is the one, and doctrines and principles correspond to Indra, the minute, and so forth.