華嚴經探玄記 18.8

18.8

Second, the classification of the dharmadhātu also has five gates: namely, the entered, the entering, preservation, extinction, and non-obstruction. First, within the entered, there are also five levels: 1. the dharmadhātu of phenomena, 2. the dharmadhātu of persons, 3. the dharmadhātu where persons and phenomena are mutually interpenetrating, 4. the dharmadhātu where both persons and phenomena are completely obliterated, and 5. the unhindered dharmadhātu. In the first, there are ten: 1. the dharmadhātu of concrete phenomena, namely the ten tiers of dwellings, etc.; 2. the dharmadhātu of principle, namely being calm and clear with one flavor, etc.; 3. the dharmadhātu of the cognitive object, namely the delimitations of the knowable, etc.; 4. the dharmadhātu of practice, namely compassion and wisdom being vast and profound, etc.; 5. the dharmadhātu of essence, namely quiescence, unarisen, etc.; 6. the dharmadhātu of function, namely superior superknowledges and mastery, etc.; 7. the dharmadhātu of conformity, namely the correct practices of the six pāramitās, etc.; 8. the dharmadhātu of discordance, namely the five heats, diverse heterodoxies, etc.; 9. the dharmadhātu of teaching, namely the verbal expressions heard, etc.; 10. the dharmadhātu of meaning, namely the purports and tenets signified, etc. These ten dharmadhātus are of the same dependent origination, unobstructed and fusing together, with the one possessing the all; this can be seen through reflection. Second, the dharmadhātu of persons: by standard of the text below, there are also ten categories: humans and devas, men and women, lay and monastic, non-Buddhists and various spirits, bodhisattvas, and buddhas. All these are divisions of characteristics in dependent origination, intermingled yet unconfused; because Sudhana, having seen them, immediately enters the dharmadhātu, they are called the dharmadhātu of persons. Third, the dharmadhātu where persons and phenomena are mutually interpenetrating: the previous ten persons and ten phenomena are of the same dependent origination; differentiated according to their conceptual aspects, they interpenetrate and subsume each other without duality; this can be seen through reflection. Fourth, the dharmadhātu where both persons and phenomena are completely obliterated: the ocean of equal fruition transcends speech and numbering, and the nature and characteristics of dependent origination are both inexpressible. Fifth, the unhindered dharmadhātu: combining the preceding four propositions, with respect to those preceding persons and phenomena, unity and difference are unobstructed, preservation and extinction are unhindered, freely and perfectly interpenetrating; contemplate this according to principle. Second, explaining the entering capacities also has five levels: 1. body, 2. wisdom, 3. both, 4. obliteration, and 5. perfection. That is, entering the multistoried tower and having it close again is bodily realization; illuminating the boundless principles and phenomena is realization through wisdom; being identical to Samantabhadra in omnipresence is realization through both; body and wisdom being identical so that both vanish is complete obliteration; unity and difference, preservation and extinction being unobstructed and sovereign is perfect interpenetration. Furthermore, the "Chapter on Generating the Mind" says: "Into the profound, true dharmatā, / wondrous wisdom enters in accord; / throughout boundless buddha fields, / it pervades all in a single thought-moment." We note: the first two lines are entering the dharmadhātu through wisdom; the latter two lines are entering the dharmadhātu through the body. Because body and wisdom are unobstructed, wisdom enters principle and the body pervades the lands. The rest can be understood by analogy. Third, the entering and the entered blend together without duality, their boundaries undistinguished; when differentiated according to meaning, their principles remain unconfused. These five entering and entered reciprocally penetrate each other in corresponding order; contemplate and subsume them according to principle. Fourth, entering and entered perfectly interpenetrate, mutually displacing and completely vanishing. Fifth, unity and difference, preservation and extinction are unobstructed and complete. The above explanation according to classification is completed.