華嚴經探玄記 3.6

3.6

Third, the central theme and orientation has two aspects: 1. in terms of persons; 2. in terms of dharmas. Persons are also of two kinds: 1. the teaching master; 2. the assistants in teaching. Each has essence, marks, and function. Within the master: internal realization of the Dharma wisdom is the essence; seven days of contemplating liberation is the mark; empowered preaching is the function. These three are non-dual, being solely one fruit. Within the assistants in teaching: entering samādhi is the essence; receiving empowerment is the mark; arising to teach is the function. These three are non-dual, being solely one cause. The cause and fruit above interpenetrate and are non-dual, being solely one person. In terms of dharmas, there are also two: 1. in terms of principle and meaning; 2. in terms of the phenomena of the teaching. Each also has the meaning of essence, marks, and function. Within principle: the ocean of nature is the essence; particular virtues are the marks; responding to the teaching is the function. These three are non-dual, being solely one principle and meaning. Within the phenomena of the teaching: within the fundamental lot, the five oceans and ten wisdoms are the essence; the ten worlds and the Padmagarbha realm are the marks; benefiting spiritual capacities is the function. These three are non-dual, forming one phenomenon of the teaching. The teaching and principle above interpenetrate and are non-dual, forming one Dharma. Furthermore, the persons and dharmas above again perfectly interpenetrate and are non-dual, forming one central theme and orientation. These four meanings each have three, forming one dependent origination, mutually identical and unobstructed. Therefore, it is either solely fruit, because all are the Buddha; or solely cause, because all are Samantabhadra. Whether teaching or principle, person or dharma, essence or function, master's essence or even teaching's function—all are completely subsumed; contemplating this by analogy, it can be seen. The themes of all the subsequent assemblies possess this characteristic, differing only according to the Dharma.