華嚴經探玄記 3.59

3.59

Seventh, the gate of the mundane and nirvāṇa has two [aspects]: first, according to phenomenal characteristics; second, harmonizing interpenetration. In the first there are four propositions: 1. It is only mundane, referring to the abodes of those prior to the bhūmis and at the stage of ordinary beings. 2. It is only nirvāṇa, referring to the nirvāṇa inhabited at the stage of the fruit of the buddhas; even the land of personal enjoyment can also be subsumed under that great nirvāṇa. 3. It is both mundane and nirvāṇa: according to the Ratnagotravibhāga and other treatises, one should know that there are three kinds of mind-made bodies based on the untainted dharmadhātu. Because they are created by untainted roots of goodness, they are called mundane; because they are not created by tainted karma and afflictions, they are also called nirvāṇa. Based on this meaning, the Śrīmālādevī Sūtra says: 'World-Honoured One, there is a conditioned mundane and an unconditioned mundane; there is a conditioned nirvāṇa and an unconditioned nirvāṇa.' The explanation says: the conditioned mundane is the stage of ordinary beings, and the unconditioned nirvāṇa is the fruit of buddhahood. Conditioned nirvāṇa and unconditioned mundane are the recompense of transformation; because what they regard is different, they belong to the proposition of 'both'. 4. Applying the principle by analogy, the pure dharmadhātu of the buddhas is neither mundane nor nirvāṇa, because it is not the nirvāṇa of the two vehicles, and also because it is not the nirvāṇa of the twin sāla trees. In the second, harmonizing interpenetration, there are also four propositions: 1. Or all are only mundane, meaning that the pure lands of the buddhas are also entirely subsumed under the container world. 2. Or all are only nirvāṇa, meaning that the defiled lands of sentient beings also have their characteristics extinguished and are identical in nature. 3. Or both, because principle and phenomena are unimpeded. As the treatise says: 'Between the mundane and nirvāṇa, there is not the slightest difference.' Because there is no difference, without duality they are dual, both appearing before us. 4. Because there is not the slightest differentiation, being dual they are without duality, and mutually nullifying they are entirely exhausted, hence 'neither'. The sūtra says: 'The Tathāgata does not see saṃsāra, nor does he see nirvāṇa.' Furthermore, this sūtra says: 'Both the mundane and nirvāṇa are unobtainable.' This is what it means.