華嚴經探玄記 8.25

8.25

Third, in clarifying its virtues and functions: first, it accomplishes the function of being a support, meaning defiled and pure dharmas are established supported by it. Second, it accomplishes the objective sphere of contemplation, meaning the function of entering into realization. Third, according to the Awakening of Faith, there are three greatnesses: first, the greatness of essence, meaning suchness is universally equal and neither increases nor decreases; second, the greatness of attributes, because it fully possesses immeasurable qualities of intrinsic nature; third, the greatness of function, because it can accomplish all mundane and supramundane wholesome causes and effects. Question: Since unwholesome and other dharmas are not the true function, should they be separated from the essence of suchness? Answer: Because they go against truth, they are not separate from truth; because they go against truth, they are not the function of suchness. The intent of this treatise is that because all wholesome dharmas accord with truth, they are all the true function. Question: The sūtras say that the tathāgatagarbha produces and creates all mundane worlds, just as an actor performs various acrobatics and tricks, and so on. According to this, defiled dharmas are also what is created; why say they are not? Answer: In truth and reality, defiled and pure are both supported by it and thereby established, yet going against and according [with it] are different and not the same. Why? For example, contemplating the three aspects of practicing generosity as empty causes the merit of giving to become vast and equal to empty space; if one contemplates the essence of wrongdoing as empty, it causes karmic obstacles of wrongdoing to be extinguished. Why does it not also cause wrongdoing to become vast? One thereby knows that wrongdoing goes against truth, so entering suchness extinguishes it; good accords with truth, so entering suchness expands it; hence they are not equal. This then means that it universally gives rise to defiled and pure, yet its conforming function is not rebellious. The above is explained in terms of the initial and final teachings. Furthermore, distinctly following conditions it penetrates all dharmas, all of which are the true function, fully possessing the Indra's net subtlety of manifold endlessness and unimpeded perfect interpenetration; being identical to marks, it does not wait to be merged; being identical to nature, it does not wait to conform. As discriminated in these hundred gates, this is only revealed in terms of the perfect teaching.