大方廣佛華嚴經疏 2.11

2.11

第二明德用所因。問：有何因緣，令此諸法得有如是混融無礙？答：因廣難陳，略提十類：一唯心所現故、二法無定性故、三緣起相由故、四法性融通故、五如幻夢故、六如影像故、七因無限故、八佛證窮故、九深定用故、十神通解脫故，十中隨一即能令彼諸法混融無礙。十中前六通約法性為德相因，法爾如是；後二皆是業用，義通因果；七約起修，義通德相業用；八約果德，唯是德相故。前之十門通德相業用，約佛則用亦德相，德上用故；約機則相亦稱用，令知相故。即用之相染淨雙融，即相之用能染能淨，故相及用不分兩別。初唯心現者，一切諸法，真心所現，如大海水舉體成波，以一切法無非一心，故大小等相，隨心迴轉即入無礙。二法無定性者，既唯心現，從緣而生無有定性，性相俱離。小非定小故，能容太虛而有餘，以同大之無外故；大非定大故，能入小塵而無間，以同小之無內故。是則等太虛之微塵、含如塵之廣剎，有何難哉，舊經〈十住品〉云「金剛圍山數無量，悉能安置一毛端。欲知至大有小相，菩薩以是初發心。」一非定一，故能是一切；多非定多，故能是一。邊非定邊，故能即中；中非定中，故能即邊。延促靜亂等，一一皆然。三緣起相由者，謂大法界中緣起法海義門無量，約就圓宗，略舉十門以釋前義，謂緣起法要具此十義緣方起故，闕則不成。一諸緣各異義，謂大緣起中諸緣相望，要須體用各別、不相雜亂，方成緣起。若雜亂者，失本緣法，緣起不成。此則諸緣各各守自一位，文云「多中無一性，一亦無有多。」二互遍相資義，謂此諸緣要互相遍應，方成緣起。如一緣遍應多緣，各與彼多全為一故，此一則具多箇一也。若此一緣不具多一，則資應不遍，不成緣起。此則一一各具一切，下文云「知以一故眾、知以眾故一。」三俱存無礙義，謂凡是一緣，要具前二，方成緣起。以要住自一方能遍應，遍應多緣方是一故。是故唯一，多一自在，無礙鎔融。有其六句：一或舉體全住，是唯一也。或舉體遍應，是多一也；或俱存、或雙泯、或總合、或全離，皆思之可見。文云「諸法無所依，但從和合起。」此上三門總明緣起本法竟。四異體相入義，謂諸門力用遞相依持，互形奪故。各全有力、全無力義，緣起方成。如論云「因不生，緣生故。緣不生，自因生故。」若各唯有力、無無力，則有多果過，一一各生故。若各唯無力、無有力，則有無果過，以同非緣，俱不生故。是故緣起要互相依，具力無力，如闕一緣，一切不成。餘亦如是。是故一能持多，一是有力，能持於多；多依於一，多是無力，潛入一內。由一有力，必不與多有力俱，是故無有一而不攝多也；由多無力必不與一無力俱，是故無有多而不入一也。如一持多依既爾，多持一依亦然，反上思之。如一望多，有依有持、全力無力，常含多在己中、潛入己在多中，同時無礙；多望於一，當知亦爾。俱存、雙泯，二句無礙，思之。五異體相即義，謂諸緣相望全體形奪，有有體、無體義緣起方成，若闕一緣餘不成起故，緣義則壞。得此一緣令一切成起，所起成故緣義方立，是故一緣是能起能成故有體，多緣是所起所成故無體。由一有體不得與多有體俱、多無體必不得與一無體俱，是故無有不多之一、無有不一之多。一多既爾，多一亦然，反上思之。如一望多有有體無體，故能攝他同己、廢己同他，同時無礙；多望於一，當知亦爾，準前思之。俱存、雙泯，二句無礙，亦思之可見。六體用雙融義，謂諸緣法要力用交涉、全體融合，方成緣起。是故圓通亦有六句：一以體無不用故，舉體全用，則唯有相入、無相即義。二以用無不體故，舉用全體，則唯有相即、無相入也。三歸體之用不礙用，全用之體不失體，是則無礙雙存，亦入亦即自在俱現。四全用之體，體泯；全體之用，用亡。非即非入，圓融一味。五合前四句，同一緣起無礙俱存。六泯前五句，絕待離言，冥同性海。此上三門，於初異體門中顯義理竟。七同體相入義，謂前一緣所有多一，與彼一緣體無別故，名為同體。又由此一緣應多緣故，有此多一，所應多緣既相即入，令此多一亦有即入也。先明相入，謂一緣有力能持多一，多一無力依彼一緣，是故一能攝多、多便入一；一入多攝，反上應知。餘義餘句，準前思之。八同體相即義，謂前一緣所具多一，亦有有體無體之義，故亦相即。以多一無體，由本一成，多即一也；由本一有體，能作多一，令一攝多。如一有多空既爾，多有一空亦然。餘義餘句，並準前思之。九俱融無礙義，謂亦同前體用雙融，即入自在。亦有六句，準前應知。此上三門，於前第二同體門中辯義理竟。十同異圓滿義，謂以前九門總合為一大緣起，令多種義門同時具足也。由住一遍應故，有廣陜自在門。由就體就用故，有相即相入門。由異體相容具微細門，異體相即具隱顯門。又就用相入為顯，令就體相即為隱，即顯入隱亦然。又由異門即入為顯，令同體即入為隱，同顯異隱亦然。又由異體相入帶同體相入，具帝網門。由此大緣起即無礙法界故，有託事顯法門。顯於時中故，有十世門。相關互攝故，有主伴門。此第十圓滿一門，就前第三門中以辯義理，故下文云「菩薩善觀緣起法，於一法中解眾多，眾多法中解了一。」又云「一中解無量，無量中解一，了彼互生起，當成無所畏」等，皆其義也。上來緣起相由門竟。

Second, explaining the causes of the qualities and functions. Question: By what causes and conditions are these phenomena enabled to possess such interpenetration and non-obstruction? Answer: Because the causes are vast and difficult to state in full, ten categories are briefly raised: (1) because they are manifested solely by the mind; (2) because phenomena lack a fixed intrinsic nature; (3) because of the mutual reliance of pratītyasamutpāda; (4) because of the interpenetration of dharmatā; (5) because they are like an illusion or a dream; (6) because they are like shadows and reflections; (7) because causes are limitless; (8) because the Buddha's realization is exhaustive; (9) because of the function of profound samādhi; and (10) because of supernatural powers and liberations. Any single one among these ten can cause those phenomena to interpenetrate without obstruction. Among the ten, the first six generally take dharmatā as the cause of the marks of virtue, being naturally so; the last two are both operational functions, their meaning applying generally to both cause and fruition; the seventh concerns undertaking practice, its meaning applying generally to marks of virtue and operational functions; the eighth concerns fruition virtue, being solely marks of virtue. The previous ten doors generally apply to marks of virtue and operational functions; with respect to the Buddha, functions are also marks of virtue, because they are functions upon virtue; with respect to the faculties [of sentient beings], marks are also termed functions, because they cause marks to be known. The marks that are identical with functions fuse both defilement and purity; the functions that are identical with marks are capable of defilement and purity; hence marks and functions are not divided into two distinct things. First, 'manifested solely by the mind': all phenomena are manifested by the true mind, just as the water of the great ocean completely becomes waves in its entirety; because all phenomena are nothing other than the one mind, marks of large and small, revolving according to the mind, then enter into non-obstruction. Second, 'phenomena lack a fixed intrinsic nature': since they are manifested solely by the mind and are produced from conditions, they have no fixed intrinsic nature, being free from both nature and marks. Small is not definitively small; therefore, it can contain empty space with room to spare, because it is identical with the lack of an exterior of the large. Large is not definitively large; therefore, it can enter a minute particle without an interval, because it is identical with the lack of an interior of the small. Thus, for a paramāṇu to be equal to empty space, and to contain vast lands as numerous as dust particles—what difficulty is there in this? The older sūtra's 'Chapter on the Ten Abodes' states: 'The Vajra-surrounding mountains are boundless in number, / All can be placed on the tip of a single hair. / If one wishes to know that the utmost large possesses the mark of the small, / It is for this that the bodhisattva first generates the mind.' One is not definitively one; therefore, it can be all. Many are not definitively many; therefore, they can be one. The edge is not definitively the edge; therefore, it can be identical with the middle. The middle is not definitively the middle; therefore, it can be identical with the edge. Protraction and brevity, calmness and disturbance, and so forth—each and every one is like this. Third, 'the mutual reliance of pratītyasamutpāda': within the great dharmadhātu, the sea of phenomena of pratītyasamutpāda has boundless doorways of meaning. In terms of the consummate teaching, ten doors are briefly raised to explain the previous meaning. For the dharma of pratītyasamutpāda must be endowed with these ten meanings for conditions to arise; if deficient, it is not established. 1. The meaning of the distinctness of the various conditions: among the various conditions in great pratītyasamutpāda viewed in relation to one another, their essences and functions must each be distinct and unconfused; only then is pratītyasamutpāda established. If they were confused, the original dharma of condition would be lost, and pratītyasamutpāda would not be established. This is the various conditions each keeping to their own position. The text says: 'In the many there is no single nature; / The one also does not possess the many.' 2. The meaning of mutual pervading and mutual assistance: these various conditions must mutually pervade and respond to one another; only then is pratītyasamutpāda established. As when one condition pervades and responds to many conditions, each becoming completely one with those many, this one then possesses multiple ones. If this one condition did not possess multiple ones, then assistance and response would not be pervasive, and pratītyasamutpāda would not be established. This is each and every one possessing all. The text below says: 'Knowing that on account of the one there are the many; / Knowing that on account of the many there is the one.' 3. The meaning of mutual preservation without obstruction: whichever condition it is, it must possess the previous two; only then is pratītyasamutpāda established. For it must abide in its own oneness before it can pervade and respond; and only by pervading and responding to many conditions is it one. Therefore, the single one and the multiple ones are unconstrained, fusing without obstruction. There are six propositions: (1) Or, in its entirety, it completely abides: this is the single one. (2) Or, in its entirety, it pervades and responds: this is the multiple ones. (3) Or, both are preserved; (4) or, both are eliminated; (5) or, entirely combined; (6) or, completely separated. All can be seen upon reflection. The text says: 'All phenomena have nothing upon which to rely; / They merely arise from combination.' The above three doors completely explain the fundamental dharma of pratītyasamutpāda in general. 4. The meaning of the mutual entrance of different essences: the power and function of the various doors mutually depend on each other and mutually define and strip away one another. The meaning of each being entirely with power and entirely without power must be present; only then is pratītyasamutpāda established. As the treatise says: 'The cause does not produce, because the condition produces. The condition does not produce, because its own cause produces.' If each were solely with power and without lack of power, then there would be the fault of multiple fruits, because each and every one would produce individually. If each were solely without power and without being with power, then there would be the fault of no fruit, because, as both would equally be non-conditions, neither would produce. Therefore, pratītyasamutpāda must be mutually dependent, possessing both power and lack of power; as if one condition were lacking, none would be established. The rest are also like this. Therefore, the one can support the many: the one has power and can support the many; the many rely on the one: the many lack power and secretly enter into the one. Because the one has power, it definitely does not coexist with the many having power; therefore, there is no one that does not encompass the many. Because the many lack power, they definitely do not coexist with the one lacking power; therefore, there are no many that do not enter into the one. Just as the one supporting and the many relying are thus, so too are the many supporting and the one relying; reflect on it conversely to the above. As the one viewed in relation to the many has relying and supporting, total power and total lack of power, constantly containing the many within itself, and secretly entering itself into the many, simultaneously unobstructed; the many viewed in relation to the one should be known to be likewise. The two propositions of mutual preservation and dual elimination are unobstructed; reflect on this. 5. The meaning of the mutual identity of different essences: viewing the various conditions in relation to one another, the entire essences mutually define and strip away one another; the meaning of possessing essence and lacking essence must be present; only then is pratītyasamutpāda established. For if one condition were lacking, the rest would not arise, and the meaning of condition would be destroyed. By obtaining this one condition, all are made to arise; because what is arisen is established, the meaning of condition is only then established. Therefore, the one condition is that which can cause to arise and can establish, hence it possesses essence; the many conditions are that which is arisen and that which is established, hence they lack essence. Because the one possessing essence cannot coexist with the many possessing essence, and the many lacking essence definitely cannot coexist with the one lacking essence, therefore there is no one that is not many, and there are no many that are not one. As the one and the many are thus, so too are the many and the one; reflect on it conversely to the above. As the one viewed in relation to the many has possessing essence and lacking essence, it can therefore encompass the other to make it identical with itself, and abolish itself to make it identical with the other, simultaneously unobstructed; the many viewed in relation to the one should be known to be likewise; reflect on this in accordance with the preceding. The two propositions of mutual preservation and dual elimination are unobstructed; this too can be seen upon reflection. 6. The meaning of the dual fusion of essence and function: the phenomena of the various conditions must have their power and function interact and their entire essences fuse together; only then is pratītyasamutpāda established. Therefore, consummate penetration also has six propositions: (1) Because essence is never without function, when the entire essence is completely function, there is solely the meaning of mutual entrance and no meaning of mutual identity. (2) Because function is never without essence, when the entire function is completely essence, there is solely the meaning of mutual identity and no mutual entrance. (3) Function returning to essence does not obstruct function; essence that is entirely function does not lose essence: thus both are unobstructed and preserved together, both entering and identifying, manifested together with unconstrained freedom. (4) The essence that is entirely function has its essence eliminated; the function that is entirely essence has its function eradicated: neither identical nor entering, a single flavor of perfect interpenetration. (5) Combining the preceding four propositions, they coexist unobstructed within the same pratītyasamutpāda. (6) Eliminating the preceding five propositions, transcending duality and free from speech, they silently merge with the ocean of nature. The above three doors completely reveal the meanings within the initial door of different essences. 7. The meaning of the mutual entrance of identical essence: the multiple ones possessed by the preceding single condition have no distinct essence from that single condition, hence termed 'identical essence.' Moreover, because this single condition responds to many conditions, there are these multiple ones; since the many conditions to which it responds are already mutually identical and entering, they cause these multiple ones also to have identity and entrance. First, explaining mutual entrance: the single condition has power and can support the multiple ones; the multiple ones lack power and rely on that single condition; therefore, the one can encompass the many, and the many then enter the one; the one entering and the many encompassing should be known conversely to the above. The remaining meanings and propositions should be inferred according to the preceding. 8. The meaning of the mutual identity of identical essence: the multiple ones possessed by the preceding single condition also have the meaning of possessing essence and lacking essence; therefore, they are also mutually identical. Because the multiple ones lack essence and are established by the fundamental one, the many are identical with the one; because the fundamental one possesses essence and can make the multiple ones, it causes the one to encompass the many. Just as the one having and the many being empty are thus, so too are the many having and the one being empty. The remaining meanings and propositions should all be inferred according to the preceding. 9. The meaning of mutual fusion and non-obstruction: also like the previous dual fusion of essence and function, identity and entrance are unconstrained. There are also six propositions, which should be known according to the preceding. The above three doors completely distinguish the meanings within the previous second door of identical essence. 10. The meaning of the consummate fulfillment of identity and difference: the previous nine doors are united into one great pratītyasamutpāda, causing the multiple kinds of doorways of meaning to be simultaneously complete. Because of abiding in one and pervading and responding, there is the door of the unconstrained freedom of breadth and narrowness. Because of approaching in terms of essence and approaching in terms of function, there are the doors of mutual identity and mutual entrance. Because of different essences mutually containing, it is endowed with the door of subtlety; because of different essences being mutually identical, it is endowed with the door of concealment and revelation. Furthermore, taking mutual entrance in terms of function as revealed causes mutual identity in terms of essence to be concealed; identity being revealed and entrance being concealed is also like this. Furthermore, mutual identity and entrance through the door of difference being revealed causes mutual identity and entrance of identical essence to be concealed; identity being revealed and difference being concealed is also like this. Furthermore, because the mutual entrance of different essences carries with it the mutual entrance of identical essence, it is endowed with the door of Indra's net. Because this great pratītyasamutpāda is identical with the unobstructed dharmadhātu, there is the door of relying on phenomena to reveal the dharma. Because it is revealed within time, there is the door of the ten periods of time. Because they are mutually related and mutually encompassing, there is the door of principal and companions. This tenth door of consummate fulfillment distinguishes the meanings with respect to the previous third door. Therefore, the text below says: 'The bodhisattva skillfully contemplates the dharmas of pratītyasamutpāda: / Within a single dharma he understands the multitude, / Within the multitude of dharmas he understands the one.' It also says: 'Within the one understanding the measureless, / Within the measureless understanding the one, / Comprehending their mutual arising, / He will accomplish fearlessness,' and so forth; all are its meaning. The door of the mutual reliance of pratītyasamutpāda above is concluded.