華嚴經金師子章註 1.183

1.183

妄盡全真，無諸逼迫，任逍遙出纏，魔惱不相侵奪，離障法門無無滯礙，湛然寂靜常安樂，利益群生出苦源，我今稽首獲無餘，一切有情同解脫。肇公云：「功流萬世而常存，道通百劫而彌固。成山假就於始簀，修途託至於初步，果以功業不可杇故也。」然三乘之教有次第，故圓頓之理渾融無礙，一法之上了一切法，一行之中具一切行，因該果海，果徹因源。果是即因之果，因是即果之因，平等無二相也。經云：「平等真法界，無佛無眾生矣。」

Delusion exhausted, [all is] entirely true; free of all torments, wandering freely, one emerges from entanglements; the afflictions of Māra do not encroach or plunder; the Dharma gate of parting from obstacles has no obstructions; limpid and tranquil, ever peaceful and joyful, benefiting the multitude of sentient beings to emerge from the source of suffering. I now bow my head in reverence to attaining [nirvāṇa] without remainder; may all sentient beings be liberated alike! Master Zhao said: "Merit flows through ten thousand generations and ever remains; the Way penetrates a hundred kalpas and becomes ever firmer. The formation of a mountain relies upon completion from the very first basketful [of earth]; a long journey depends on reaching [its end] from the very first step—truly because meritorious deeds cannot decay." However, the teachings of the Three Vehicles have a sequence; thus the principle of the Perfect and Sudden [Teaching] is completely blended and unobstructed. Upon a single dharma, one understands all dharmas; within a single practice, all practices are complete. The cause encompasses the ocean of fruition; the fruition penetrates the source of the cause. The fruition is the fruition that is identical to the cause; the cause is the cause that is identical to the fruition—equally, without the two characteristics. The sūtra says: "In the equal, true dharmadhātu, there is neither Buddha nor sentient beings."