華嚴經探玄記 17.6

17.6

Third, the central purport has two parts: first, in terms of categories; second, in terms of principle. The first also has two: first, in terms of persons; next, in terms of dharmas. Persons include the host of transformation and the assistants of transformation: the host of transformation takes the innerly realized ocean of practices as essence; the assistants of transformation take entering samādhi and shaking the earth as characteristics; the rest are all to be modeled on the preceding. Second, within dharmas, in terms of teachings and events: taking the brief formulation of two hundred questions as the root, the broad reply of two thousand as characteristics, and praising and accomplishing the benefit of beings as function. In terms of principle: the ocean of equal nature is essence, the practices and virtues as numerous as dust motes are characteristics, and corresponding with the teaching is function. The rest, such as mutual identity, are all to be modeled on this. Second, in terms of principle, there are four: 1. dharmas, 2. practice, 3. both, 4. extinction of both. Within the first are two: first clarifying the world, and next clarifying transcendence. Within the first are three categories: (1) In terms of phenomenal worlds, there are two: [a] the vessel world and [b] the five-skandha world; these are divided in terms of dependent and primary [retribution], as spoken in other treatises. (2) In terms of coarse and subtle, there are also two: [a] the conditioned world and [b] the unconditioned world; these are distinguished according to portioned and transformational [saṃsāra]; because transformational [saṃsāra] is not subsumed by the three realms of existence, it is called unconditioned. The Śrīmālādevī Sūtra says, 'Conditioned birth-and-death and unconditioned birth-and-death', which is this meaning. (3) In terms of defilement and purity, there are three kinds: [a] the vessel world, [b] the sentient being world, and [c] the world of wisdom and correct enlightenment; the first is that which is relied upon, the second is that which is transformed, and the third is the transformer, as spoken in the Daśabhūmivyākhyāna. Second, clarifying transcendence has two: first, clarifying that the world itself is transcendence; second, clarifying transcendence of the world. Within the first are three kinds: [a] transcendence by difference: as wisdom and correct enlightenment is called a world yet differs from the mundane world, hence it is called transcendence; [b] mutual transcendence: as the unconditioned world relative to portioned [saṃsāra] is also called transcendence; [c] essential transcendence: as all worlds are devoid of self-nature and fundamentally unarisen, hence it is also called transcendence. The treatise says: 'Between the world and nirvāṇa, there is not the slightest difference.' Therefore, the world itself is transcendence. Second, within transcending the world being called transcendence, there are also three: first, transcendence by difference and mutual transcendence both transcend other worlds and are called transcendence; the principle of essential transcendence is also not subsumed by the world; therefore, both are called transcending the world to constitute transcendence. Second, within practice, there are also three: [a] practice arises from conditions and is called the world, yet its self-nature is unarisen and is called transcendence; [b] practice can extinguish delusions and turn away from the world, hence it is called transcendence; [c] practice accomplishes the wondrous fruit and eternally transcends the two deaths, hence it is called transcendence. These three correspond respectively to the preceding three transcendences, and can also be contemplated as identical to the three kinds of Buddha-nature, etc. Third, in explaining both together: taking the world as the realm and compassion and wisdom as practice; because of compassion, one always practices in the world; because of wisdom, one is constantly transcending the world. Furthermore, taking the non-duality of the world and essential transcendence as the realm, and the non-duality of compassion and wisdom as practice. The interpenetration of realm and practice also has three propositions: [a] As wisdom is never without compassion, the world is never without transcendence; therefore, one is constantly in the world yet has never failed to transcend it. [b] As compassion is never without wisdom, transcendence is never without the world; therefore, one constantly transcends beyond the world yet never fails to wander in the world. [c] Because both are interpenetrated, movement and stillness are non-dual and are merely a single thought—that is, thoughtlessness. Therefore, the bodhisattva's thoughtlessness is never without mindful wisdom: constantly practicing in the world, constantly transcending the world, without hindrance or obstruction. Fourth, within neither of the two, there are also three: [a] In terms of the realm, the world and transcendence mutually eclipse each other and both vanish. [b] Compassion and wisdom both interpenetrate, and the two thoughts both cease. [c] Realm and practice depend upon each other, their mutual eclipsing is fully eliminated, and they are absolute, beyond words, and ineffable. This can be understood by contemplation. The two thousand modes of practice in the text below are of these meanings; contemplate and model after them.