華嚴經探玄記 1.53

1.53

Tenth, revealing the tenets in accordance with principle. The tenets are indeed ten: First, the tenet that both dharma and self exist, which refers to the stages of humans and gods, and within the Hīnayāna, the Vātsīputrīyas and others. They establish three aggregates of dharmas: 1. conditioned dharmas, 2. unconditioned dharmas, and 3. the aggregate that is neither of the two. The first two are dharmas, and the latter is the self. They also establish five dharma-treasuries: 1. past, 2. future, 3. present, 4. unconditioned, and 5. inexpressible—this being the self, because it cannot be spoken of as either conditioned or unconditioned. Second, the tenet that dharmas exist but the self is non-existent, which refers to the Sarvāstivādins and others. They say that all dharmas are subsumed under two kinds: 1. nāma, and 2. rūpa; or subsumed under four, namely the three times and the unconditioned; or they establish five dharmas: 1. citta, 2. caitta, 3. rūpa, 4. cittaviprayukta-saṃskāra, and 5. the unconditioned. This means that only these dharmas exist, and there is no separate self. Third, the tenet that dharmas lack past and future, which is taught by the Mahāsāṃghika and others. They say that only the present and the unconditioned exist, because both the essence and function of past and future dharmas are non-existent. Fourth, the tenet that the present includes both the conventional and the real, which refers to the Prajñaptivādins and others. They state that the two times of past and future do not exist, and within present dharmas, in the skandhas they may be real, while in the dhātus and āyatanas they are conventional; according to circumstances, the conventional and real among dharmas are unfixed. The *Tattvasiddhi-śāstra* and distinct masters of the Sautrāntika also belong to this category. Fifth, the tenet that the worldly is false and the ultimate is real, which refers to the Lokottaravādins and others. They say that worldly dharmas are conventional because they are false and deceptive; supramundane dharmas are real because they are not false and deceptive. Sixth, the tenet that all dharmas are nominal only, which refers to the Ekavyāvahārikas and others. All self and dharmas are merely nominal designations, completely lacking real substance. This, moreover, connects to the beginning of the initial teaching. Seventh, the tenet that all are empty, which refers to the initial teaching of the Mahāyāna. It teaches that all dharmas are empty of own-nature, transcending mental constructs, because there is no discrimination, as explained throughout the *Prajñāpāramitā* and other texts. Eighth, the tenet that true virtues are not empty, which is taught in the various sūtras of the final teaching. All dharmas are solely tathatā, because they are subsumed by the real virtues within the tathāgatagarbha; the true essence is not empty, because it possesses inherent virtues. Ninth, the tenet in which characteristics and conceptualizations are both extinguished, which refers to the principle beyond words revealed by the cessation of speech in the sudden teaching, wherein principle and phenomena are both eclipsed, equally free of conceptual thought. Tenth, the tenet of perfect clarity replete with virtues, which refers to the dharma-gate revealed in the distinct teaching of the one vehicle, replete with principal and subordinate, inexhaustible and unobstructed. The above division of teachings and revelation of tenets briefly sets forth the general outline, widely citing teachings and principles; the detailed explanation of its conceptual characteristics is as stated in the separate record.