大方廣佛華嚴經疏 2.11

2.11

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.