華嚴經金師子章註 1.3

1.3

爰於如來出興之法，有何教教內而不見其說否？設有教內而不見其說，有教外而有其文否？設有教外而有其文，說權之五十一品之名，而不隔歷其位否？設有說其位之名不隔歷，於十信之初位，盡五十二品之功，證得無生忍，斷盡無明者否？復有甚教說一於而包三世間之說否？設不對權教故，名之曰別教。是非隔別之故云別，不廢權立實之教，頓實者否？設有頓實者，其經說處純淨土而莊嚴微妙否？設有其處淨土而莊嚴微妙，非變化而真土否？設有非變化而真土，於所說之法不約理，而以事顯性者否？復有那經於序首直烈深位之菩薩否？復有那教首隔二乘顯身土之高廣，終攝二乘密顯三世間一而不缺之義否？設有攝二乘，直有益女人否？設有利撫女人，有現坐之得益五百否？設有那經不離自國兮得果否？設有不離自國兮悟道者，現以龍畜身兮悟道者否？設以龍畜身兮悟道者，其數一萬否？設有少分以龍畜之身悟道者，不言攝闡提否（闡提者是三世間，又中眾生世間也）？設有攝闡提，備說中道否？設有說中道，正有說止觀否？設有說止觀之名，現說十如否？設有說十如，正有後方便者否？設有方便，切有不依橫計與空花二妄否？設有不墮二妄，有譬高山先得蒙性光之照益否？設少分有是益，於教主之故光因果俱時否？設有因果俱時，非暫時之益否？設有非暫時之益，於其佛現實報，而有包十身通三世間否？設有其文，復有具十頭、十眼、十耳、十鼻、十口、十舌、十身、十手、十足、十智、十如、十忍、十明、十通、十解脫、十辨、十音、十無畏、十不具法、十佛土、十處、十會、十菩薩、十波羅蜜、十方便、十願，如是十十無盡、事事無礙、事事理理圓融之法否？唯此一經具此諸德（矣）！所以談之教內，世尊拍膝；傳之祖道，三佛卷舌。提祖之就變札於鴈足，隣胡國於楊州；韻保之梳粉髮於南風，催舊淚於鷄林。此皆國土世間之說法，如來恒說之《華嚴》也。以佛賀出釰於口中，切普賢億億之頂；祖室擡手於法箭，破毘盧純一之貌。既往獨說之家無利益，流派之境有功德，師子之齘破一塵兮出大經卷，大象之𮧺迷大虛收粟中（矣）。

Now, among the teachings manifested by the Tathāgata, is there any teaching within the canon whose preaching is not seen? Even if there were one within the canon whose preaching is not seen, is there its text outside the canon? Even if there were its text outside the canon, does it speak of the names of the fifty-one stages of the expedient teaching without separating their ranks? Even if there were one speaking of the names of their ranks without separation, does it, at the initial rank of the ten faiths, exhaust the merit of the fifty-two stages, realize anutpattika-dharma-kṣānti, and completely sever ignorance? Furthermore, is there any teaching that, speaking of one, encompasses the discourse on the three realms of the world? If, not being set in opposition to the expedient teachings, it is therefore named the Distinct Teaching, is it that, because of not separating them, it is called distinct, a teaching that does not abolish the expedient to establish the real, being sudden and real? Even if there were one that is sudden and real, is the place where its sutra is spoken purely a pure land, adorned and subtle? Even if its place is a pure land, adorned and subtle, is it not a transformation realm but a true land? Even if it is not a transformation realm but a true land, does it, in the Dharma that is spoken, not merely restrict itself to principle, but reveal the nature by means of phenomena? Furthermore, is there any sutra that directly arrays bodhisattvas of profound stages at the head of its preface? Furthermore, is there any teaching that at the beginning separates the two vehicles to reveal the height and breadth of the body and land, and at the end subsumes the two vehicles to secretly reveal the meaning of the three realms of the world being one without lack? Even if it subsumes the two vehicles, does it directly benefit women? Even if it benefits and comforts women, are there five hundred who obtain benefit while seated in the assembly? Furthermore, is there any sutra wherein one attains the fruit without leaving one's own country? Even if there are those who awaken to the Way without leaving their own country, are there those who awaken to the Way in the present body of a dragon or beast? Even if there are those who awaken to the Way in the body of a dragon or beast, does their number reach ten thousand? Even if there are a few who awaken to the Way in the body of a dragon or beast, does it not speak of subsuming icchantikas (an icchantika belongs to the three realms of the world, namely, within the realm of sentient beings)? Even if it subsumes icchantikas, does it fully expound the Middle Way? Even if it expounds the Middle Way, does it directly expound śamatha and vipaśyanā? Even if it expounds the name of śamatha and vipaśyanā, does it presently speak of the ten suchnesses? Even if it speaks of the ten suchnesses, does it properly possess subsequent expedient means? Even if it possesses expedient means, does it strictly not rely on the two delusions of horizontal calcuation and sky-flowers? Even if it does not fall into the two delusions, does it have the analogy of the high mountain being the first to receive the beneficial illumination of the light of the nature? Even if it has a small part of this benefit, in the light of the Lord of Teaching, are cause and effect simultaneous? Even if cause and effect are simultaneous, is it not a temporary benefit? Even if it is not a temporary benefit, in that Buddha presently manifesting a true reward, does it encompass the ten bodies and penetrate the three realms of the world? Even if its text exists, does it furthermore possess the dharmas of ten heads, ten eyes, ten ears, ten noses, ten mouths, ten tongues, ten bodies, ten hands, ten feet, ten knowledges, ten suchnesses, ten kṣāntis, ten clarities, ten supernormal powers, ten liberations, ten eloquences, ten sounds, ten fearlessnesses, ten non-acquired dharmas, ten Buddha-lands, ten locations, ten assemblies, ten bodhisattvas, ten pāramitās, ten expedient means, and ten vows—such inexhaustible tens upon tens, the unobstructed interpenetration of phenomena and phenomena, and the perfect interpenetration of phenomena and phenomena, and principle and principle? Only this single sutra possesses all these virtues! Therefore, when it was spoken within the canon, the World-Honoured One clapped his knees; when it was transmitted in the ancestral way, the three Buddhas curled their tongues. Master Dushun approached the changing letter on the wild goose's foot, bringing the barbarian state adjacent to Yangzhou; Yunbao combed powder from his hair in the south wind, prompting ancient tears in Gyerim. These are all the preaching of the Dharma in the realm of the container world, the Avataṃsaka constantly spoken by the Tathāgata. With the Buddha's blessing, a sword comes forth from the mouth, severing hundreds of millions of heads of Samantabhadra; the patriarchal house raises its hand to the arrow of Dharma, piercing the pure, unified countenance of Vairocana. While the schools of individual discourse in the past had no benefit, the realm of the lineages has merit; the gnashing of the lion crushes a single dust mote to bring forth the great sutra scroll, and the step of the great elephant confounds the great void, gathering it into a grain of millet.