華嚴經探玄記 18.7

18.7

初中，先明所入法界，義有五門：一有為法界、二無為法界、三亦有為亦無為法界、四非有為非無為法界、五無障礙法界。初有為法界，有二門：一本識能持諸法種子名為法界，如論云「無始時來界」等，此約因義。二三世諸法差別邊際名為法界，〈不思議品〉云「一切諸佛知過去一切法界悉無有餘，知未來一切法界悉無有餘，知現在一切法界悉無有餘」等。二無為法界，亦有二門：一性淨門，謂在凡位，性恒淨故；真空一味，無差別故。二離垢門，謂由對治方顯淨故，隨行淺深分十種故。三亦有為亦無為者，亦有二門：一隨相門，謂受想行蘊及五種色并八無為，此十六法唯意識所知，十八界中名為法界。二無礙門，謂一心法界具含二門：一心真如門、二心生滅門。雖此二門，皆各總攝一切諸法，然其二位恒不相雜，其猶攝水之波非靜、攝波之水非動。故〈迴向品〉云「於無為界出有為界，而亦不壞無為之性；於有為界出無為界，而亦不壞有為之性。」四非有為非無為者，亦二門：一形奪門，謂緣無不理之緣，故非有為；理無不緣之理，故非無為。法體平等，形奪雙泯。《大品經》三十九云「須菩提白佛言：是法平等，為是有為法？為是無為法？佛言：非有為法、非無為法。何以故？離有為法，無為法不可得；離無為法，有為法不可得。須菩提！是有為性、無為性，是二法不合不散。」此之謂也。二無寄門，謂此法界離相離性，故非此二，由離相故非有為，離性故非無為。又由是真諦故非有為，由非安立諦故非無為。又非二名言所能至故，是故俱非。《解深密經》第一云「一切法者，略有二種，所謂有為、無為。是中有為，非有為非無為；無為，非無為非有為。」乃至廣說。五無障礙法界者，亦有二門：一普攝門，謂於上四門隨一即攝餘一切故，是故善財或覩山海、或見堂宇，皆名入法界。二圓融門，謂以理融事故全事無分齊，謂微塵非小，能容十剎；剎海非大；潛入一塵也。以事融理故全理非無分，謂一多無礙，或云一法界、或云諸法界。〈性起品〉云「譬如諸法界，分齊不可得，一切非一切，非見不可取。」此明諸則非諸也。〈舍那品〉云「於此蓮花藏世界海之內，一一微塵中見一切法界。」此明一即非一也。是故善財，或暫時執手遂經多劫、或入樓觀普見三千，皆此類也。上來五門十義，總明所入法界，應以總別圓融六相准之。二辨能入，亦有五門：一淨信、二正解、三修行、四證得、五圓滿。此五，於前所入法界五門之內，有其二門：一隨一能入通五所入，隨一所入通五能入；二此五能入如其次第各入所入五中之一。又此上心境二義十門，無礙圓融總為一團。無障礙法界亦以六相准攝，思之。

First, regarding the doctrinal meaning, we first explain the entered dharmadhātu. There are five gates of meaning: 1. the conditioned dharmadhātu, 2. the unconditioned dharmadhātu, 3. the dharmadhātu that is both conditioned and unconditioned, 4. the dharmadhātu that is neither conditioned nor unconditioned, and 5. the unhindered dharmadhātu. First, the conditioned dharmadhātu has two gates: 1. The fundamental consciousness (ālaya-vijñāna), capable of holding the seeds of all phenomena, is called the dharmadhātu, as a treatise says, "The realm from beginningless time..." and so forth; this is according to the meaning of cause. 2. The distinct limits of all phenomena across the three times are called the dharmadhātu, as the "Chapter on the Inconceivable" says: "All buddhas know all past dharmadhātus without remainder, know all future dharmadhātus without remainder, know all present dharmadhātus without remainder," and so on. Second, the unconditioned dharmadhātu also has two gates: 1. The gate of inherent purity: because at the stage of an ordinary being its nature is eternally pure; because true emptiness is of one flavor and without differentiation. 2. The gate of freedom from defilement: because its purity is revealed only through antidotes, and it is divided into ten kinds according to the shallowness or depth of practice. Third, that which is both conditioned and unconditioned also has two gates: 1. The gate of conforming to characteristics: namely, the aggregates of feeling, perception, and formations, as well as the five kinds of matter and the eight unconditioned [dharmas]—these sixteen phenomena are known exclusively by the mental consciousness, and among the eighteen dhātus, this is called the dharmadhātu. 2. The gate of non-obstruction: the one-mind dharmadhātu completely contains two aspects: 1. the mind as true suchness, and 2. the mind as arising and ceasing. Although these two gates each universally subsume all phenomena, their two states are eternally unmixed, just like waves subsuming water are not still, yet the water subsuming waves is not moving. Therefore the "Chapter on Transference" says: "From the unconditioned realm the conditioned realm emerges, yet without destroying the unconditioned nature; from the conditioned realm the unconditioned realm emerges, yet without destroying the conditioned nature." Fourth, that which is neither conditioned nor unconditioned also has two gates: 1. The gate of mutual displacement: because conditions are never conditions without principle, it is not conditioned; because principle is never principle without conditions, it is not unconditioned. The essence of phenomena is equal, and mutual displacement completely vanishes. The thirty-ninth fascicle of the Large Prajñāpāramitā Sūtra says: "Subhūti said to the Buddha: 'This phenomenon is equal; is it a conditioned phenomenon or an unconditioned phenomenon?' The Buddha said: 'It is neither a conditioned phenomenon nor an unconditioned phenomenon. Why? Apart from conditioned phenomena, unconditioned phenomena cannot be found; apart from unconditioned phenomena, conditioned phenomena cannot be found. Subhūti, this conditioned nature and unconditioned nature—these two phenomena neither combine nor disperse.'" This is what is meant. 2. The gate of non-abiding: this dharmadhātu is free from characteristics and free from nature, and therefore is neither of these two. Because it is free from characteristics, it is not conditioned; because it is free from nature, it is not unconditioned. Furthermore, because it is the ultimate truth, it is not conditioned; because it is not conventional truth, it is not unconditioned. Furthermore, it is not reachable by the verbal expressions of either, and therefore is neither. The first fascicle of the Saṃdhinirmocana Sūtra says: "All phenomena are, in brief, of two kinds: namely, conditioned and unconditioned. Therein, the conditioned is neither conditioned nor unconditioned; the unconditioned is neither unconditioned nor conditioned"—and so on at length. Fifth, the unhindered dharmadhātu also has two gates: 1. The gate of universal subsumption: because any one of the above four gates immediately subsumes all the rest. Thus, whether Sudhana beholds mountains and seas, or sees halls and towers, all are called entering the dharmadhātu. 2. The gate of perfect interpenetration: because principle interpenetrates phenomena, phenomena in their entirety have no delimitation—a single paramāṇu is not small, for it can contain ten lands; an ocean of lands is not large, for it is concealed within a single dust mote. Because phenomena interpenetrate principle, principle in its entirety is not without differentiation—the one and the many are unobstructed, sometimes called the single dharmadhātu, sometimes called the various dharmadhātus. The "Chapter on Nature Manifestation" says: "Just like the various dharmadhātus, their limits cannot be grasped; all is not all, not seen and unobtainable." This clarifies that the "various" are precisely not the various. The "Chapter on Rocana" says: "Within this Padmagarbha-lokadhātu ocean, in each and every paramāṇu, one sees all dharmadhātus." This clarifies that the "one" is precisely not the one. Therefore, for Sudhana, whether holding hands for a brief moment entails passing through many kalpas, or entering a multistoried tower reveals all the trichiliocosm, all are of this kind. The above five gates and ten meanings generally explain the entered dharmadhātu, and they should be evaluated according to the six characteristics of universal and particular, perfect interpenetration. Second, explaining the entering capacities also has five gates: 1. pure faith, 2. correct understanding, 3. practice, 4. realization, and 5. consummation. These five, within the aforementioned five gates of the entered dharmadhātu, have two applications: 1. Any one entering capacity penetrates all five entered [dharmadhātus], and any one entered [dharmadhātu] penetrates all five entering capacities. 2. These five entering capacities enter, in their respective order, each of the five entered [dharmadhātus]. Furthermore, these above ten gates of the two meanings of mind and object are unobstructed and perfectly interpenetrating, totally forming a single whole. The unhindered dharmadhātu should also be evaluated and subsumed through the six characteristics; contemplate this.