華嚴經金師子章註 1.3

1.3

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.