華嚴經探玄記 8.25

8.25

三明德用者，一成依持用，謂染淨法依持而立。二成觀境，謂入證用。三依《起信論》有三大：一體大，謂真如平等不增減故；二相大，具足無量性功德故；三用大，能成一切世間出世間善因果故。問：不善等法既非真用，應離如體。答：由違真故不離真、由違真故非如用，此論意以諸善法順真故竝是真用。問：經說如來藏興造一切世間，猶如伎兒作種種伎兩等。準此染法亦是所造，所以言非。答：理實染淨俱是所持而得建立，但違順異不同也。何者？如觀施行三事空令施福廣大等於虛空，若觀罪體空則令罪障滅。何以不亦令罪廣大？是知罪違於真，入如則滅；善順於真，入如則廣，故不齊也。此則遍興染淨，順用非違。此上約始終教說。又別隨緣通一切法，總是真用，具帝網微細重重無盡、自在圓融，即相不待會、即性不待隨，如此百門所辨，約圓教顯耳。

Third, in clarifying its virtues and functions: first, it accomplishes the function of being a support, meaning defiled and pure dharmas are established supported by it. Second, it accomplishes the objective sphere of contemplation, meaning the function of entering into realization. Third, according to the Awakening of Faith, there are three greatnesses: first, the greatness of essence, meaning suchness is universally equal and neither increases nor decreases; second, the greatness of attributes, because it fully possesses immeasurable qualities of intrinsic nature; third, the greatness of function, because it can accomplish all mundane and supramundane wholesome causes and effects. Question: Since unwholesome and other dharmas are not the true function, should they be separated from the essence of suchness? Answer: Because they go against truth, they are not separate from truth; because they go against truth, they are not the function of suchness. The intent of this treatise is that because all wholesome dharmas accord with truth, they are all the true function. Question: The sūtras say that the tathāgatagarbha produces and creates all mundane worlds, just as an actor performs various acrobatics and tricks, and so on. According to this, defiled dharmas are also what is created; why say they are not? Answer: In truth and reality, defiled and pure are both supported by it and thereby established, yet going against and according [with it] are different and not the same. Why? For example, contemplating the three aspects of practicing generosity as empty causes the merit of giving to become vast and equal to empty space; if one contemplates the essence of wrongdoing as empty, it causes karmic obstacles of wrongdoing to be extinguished. Why does it not also cause wrongdoing to become vast? One thereby knows that wrongdoing goes against truth, so entering suchness extinguishes it; good accords with truth, so entering suchness expands it; hence they are not equal. This then means that it universally gives rise to defiled and pure, yet its conforming function is not rebellious. The above is explained in terms of the initial and final teachings. Furthermore, distinctly following conditions it penetrates all dharmas, all of which are the true function, fully possessing the Indra's net subtlety of manifold endlessness and unimpeded perfect interpenetration; being identical to marks, it does not wait to be merged; being identical to nature, it does not wait to conform. As discriminated in these hundred gates, this is only revealed in terms of the perfect teaching.