大方廣佛華嚴經疏 3

English (machine translation) 3

Language: English

3.1

Composed by the monk Chengguan of Da Huayan Monastery on Mount Qingliang under the Tang

Fourth, the capacities to which the teaching is addressed: Teaching is manifested on account of capacities; apart from capacities, there are no words. The doctrine explained above is vast and profound, but it is not yet known what spiritual capacities it addresses. If one explains that which can respond, it is the complete voice of the ten bodies. Now, directly revealing those who are addressed, there are ten classes in all: the first five select those who are not fit vessels, and the latter five reveal those for whose sake it is intended. Among the former: (1) Those without faith are not vessels, because upon hearing they give rise to slander and fall into the evil destinies. (2) Those who contravene the real are not vessels, relying on this sūtra to seek fame and profit, preaching the Dharma with impurity, and amassing deviant good. The lower text of the sūtra says: "Forgetting the bodhicitta while cultivating kuśala-mūla is the work of Māra." (3) Those who deviate from the true are not vessels, meaning they grasp words according to phrasing, and the supreme principle beyond conceptual thought does not enter their minds. The treatise says: "Following sounds to grasp meanings entails five faults." The above three are all ordinary fools; hence the lower text says: "This sūtra does not fall into the hands of other sentient beings." (4) The narrow and inferior are not vessels, meaning all the two vehicles. The chapter "Tathāgatotpatti" says: "None of the two vehicles hear this sūtra, let alone uphold it. Therefore, though they are in the assembly, they are like the deaf and blind." (5) Those clinging to the provisional are not vessels, meaning the bodhisattvas of the common teaching of the three vehicles, who follow their school's gradual stages of practice and do not believe in the Dharma of complete interpenetration endowed with all virtues. The lower text of the sūtra says: "Even if a bodhisattva cultivates the six pāramitās for countless kotis of nayutas of kalpas, if they do not hear this sūtra, or hearing it do not believe, understand, conform, or enter, they cannot be called true bodhisattvas." Among the latter five that reveal those for whose sake it is intended: (1) The primary targets, meaning those with the complete capacity for the Ekayāna. The chapter "Tathāgatotpatti" says: "This sūtra is not preached for other sentient beings"—which points broadly to the first five—"It is only preached for bodhisattvas who ride the inconceivable vehicle"—which are the primary targets, meaning that when one moves, all move; the complete interpenetration of practice and stages is profound and inconceivable, and being able to universally penetrate all teachings is vast and inconceivable; hence the text says: "It is not what is known by other realms; / only practitioners of Samantabhadra can enter," and so forth. (2) The secondary targets, meaning those who, although not awakening and entering immediately, can have faith and inclination so as to form seeds, as in the chapter "Tathāgatotpatti" with the metaphor of eating diamond. For the devaputra in hell to suddenly transcend the ten stages, the kalpa-fire of the great ocean cannot be an obstacle; with respect to not yet awakening and entering, this is termed secondary. (3) Those who are guided, meaning the aforementioned bodhisattvas of the provisional teaching who do not accept the Dharma of complete interpenetration. Within the ten stages, ranks are lodged to manifest superiority, borrowing the names of the gradual progression of the three vehicles so that they think it is identical to their own Dharma; later, through perfuming, they come to believe and enter complete interpenetration, because apart from this universal Dharma there is nowhere to return, and the ultimate fruit of the provisional teaching has no real existence. (4) The provisionally targeted, meaning the two vehicles; that is, since they do not hear it, how much less do they uphold it. Therefore, bodhisattvas provisionally manifest as śrāvakas, either appearing deaf and blind in the Dharma assembly to demonstrate their lack of share, or showing themselves on the path to awaken, knowing they can turn their minds. (5) The remotely targeted, meaning that all ordinary beings, non-Buddhists, and icchantikas have the Buddha-nature, and though they do not believe now, they will surely enter in the future. The chapter "Tathāgatotpatti" says: "The great medicinal king tree of the Tathāgata's wisdom, except in two places, cannot bring about growth and benefit: namely, the two vehicles fallen into the pit of the unconditioned, and non-vessel sentient beings who have destroyed kuśala-mūla, drowning in the water of great wrong views and craving; yet toward them too, [the Tathāgata] never abandons them with weariness." The first three non-vessels are those drowning in wrong views, and the fourth non-vessel is those fallen into the deep pit; hence they are all excluded. Now the fourth and fifth show that the Buddha does not abandon them with weariness, manifesting to entice them and perfume them to form seeds. Furthermore, in that chapter, it explains that disbelieving and slandering also plant kuśala-mūla; that is, although through slandering they fall into evil destinies, by hearing it pass through their ears they will ultimately awaken. It also says: "Just as the sun also brings benefit to the born blind." And as in the metaphor of the subterranean currents of the great ocean, it explains that there are none who do not possess the Tathāgata's wisdom. And in the metaphor of breaking open a dust mote to produce a sūtra scroll, if one removes false thoughts, all see the Buddha's wisdom. All these make clear that possessing the nature that abides by its own nature is precisely what makes them targeted; how much more so since the complete interpenetration of dharmatā and the mutual penetration of stimulus and response mean that there is not a single dharma that is not addressed.

3.3

Fifth, regarding the depths and shallows of the essence of the teaching: The nature of the essence of the boundless ocean of teachings is difficult to fathom. From shallow to deep, ten essences are briefly explained: 1. the essence consisting of vocal sounds and spoken words; 2. the essence consisting of nāma-, pada-, and vyañjanakāyas; 3. the essence that encompasses all four dharmas—the above three are all the essence as that which expresses; 4. the essence that encompasses that which is expressed; 5. the essence wherein all dharmas manifest meaning; 6. the essence wherein objects are subsumed under mind only; 7. the essence wherein conditions are integrated into the real; 8. the essence of the non-obstruction between noumenon and phenomena; 9. the essence of the non-obstruction among phenomena; 10. the essence brilliantly manifested in the ocean-reflection [samādhi]. Among these ten, the first five are exclusively essence, while the latter five are both essence and nature. Furthermore, the first four extend to the Hīnayāna, while the latter six belong exclusively to the Mahāyāna. The first seven extend to the three vehicles, while the latter three belong exclusively to the Ekayāna. The first eight pertain to the common teaching, while the latter two belong exclusively to the distinct teaching. Regarding the first three, both the Mahāyāna and the Hīnayāna commonly utilize four dharmas: first, sounds (śabda); second, names (nāma); third, phrases (pada); and fourth, syllables/letters (vyañjana). Their acceptance or rejection differs, each having three explanations. In the three explanations of the Hīnayāna: The *Mahāvibhāṣā*, fascicle 126, states: 'What constitutes the essence of the Buddha's teaching? One says: It should be stated that vocal action constitutes the essence. That is to say, the Buddha's spoken words, utterances, discourses, vocal sounds, speech paths, vocal actions, and vocal intimation are called the Buddha's teaching. The names, phrases, and syllables merely reveal the function of the Buddha's teaching, but are not intended to show the Buddha's teaching's intrinsic essence.' The *Jñānaprasthāna* also shares this view. 'A second says: Names and the like constitute the essence; that is, the nāmakāya, padakāya, and vyañjanakāya, due to their sequential arrangement, sequential disposition, and sequential combination; sound is merely the sequential cause. That is, speech gives rise to names, and names are capable of manifesting meaning.' The commentators' view adopts vocal action as the essence. The *Miśrakābhidharmahṛdaya* agrees with the *Abhidharmakośa*. The *Abhidharmakośa* states: 'The aggregates of Dharma spoken by the Sage number eighty thousand; their essence is speech or name, subsumed under the aggregate of form or of conditioning factors.' That is, if speech is the essence of the teaching, it is subsumed under the aggregate of form (rūpaskandha); if name is the essence of the teaching, it is subsumed under the aggregate of conditioning factors (saṃskāraskandha). This preserves both of the previous two without any preference for taking or leaving; hence it uses the word 'or'. The *Nyāyānusāra* agrees in intent with names and the like. That text, having finished explaining the previous verse in fascicle three, further states: 'Because it expresses meaning in accordance with reality, it is called the Buddha's teaching. Names can express meaning, so the teaching is names. Therefore, the Buddha's teaching definitely takes names as its essence, mentioning names first to subsume phrases and syllables.' The *Abhidharmasamayapradīpikā*, fascicle three, also shares this view. Third, as for the intent of the *Abhidharmakośa*, there is no preference for taking or leaving; if one takes its preservation of both, then the four dharmas are combined to constitute the essence of the teaching. As for the Sautrāntika view, it takes sound alone; hence the *Nyāyānusāra*, fascicle 14, refutes that master: 'You should not establish the collections of names, phrases, and syllables'; that is, sound is the essence. In the Mahāyāna there are also three explanations, the general sense being the same as above. The first says: subsuming the nominal under the real, sound constitutes the essence, because apart from sound there are no separate names, phrases, and the like. The *Saṃdhinirmocana*, fascicle five, states: 'The Tathāgata's vocal sounds are briefly of three kinds: first, sūtras…' Since it says that vocal sounds are of three kinds, it clearly takes sound as the essence of the teaching. The *Abhidharmasamuccayavyākhyā* states: 'Sound induced by accomplishment refers to that which is spoken by all the āryas.' The second says: subsuming the essence under the function, names and the like constitute the essence, because they are the two bases that express the intrinsic nature and distinctions of all dharmas. Therefore, the *Asaṅgabhāṣya* refutes the Sautrāntika, saying: 'That the phrases of the sūtras have speech as their intrinsic nature is not reasonable.' The *Vijñaptimātratāsiddhi*, fascicle two, also refutes them, saying: 'If names, phrases, and syllables were not different from sound, then the spheres of the unhindered understanding of dharmas and unhindered understanding of expressions would not be distinct.' The *Vijñaptimātratāsiddhi* states: 'Although these three have no separate essence apart from sound, they differ as nominal and real, and are not identical to sound.' The third says: sounds, names, phrases, and syllables combine to constitute its essence, because the previous two explanations both have reason and scripture as authoritative standards. The *Saṃdhinirmocana*, fascicle four, states: 'It is impossible to proclaim while abandoning spoken words and written characters.' The *Vimalakīrti-nirdeśa* states: 'There are those that perform the Buddha's work through vocal sounds, speech, and written characters.' The *Daśabhūmika-vibhāṣā* states: 'The speaker speaks through two things, and the listener hears through two things: namely, fine sounds and fine words.' In my view, one should also accept both. If one were to choose between the first two, why not rely on names and the like? For sound alone is properly considered the essence of the teaching only with respect to the Buddha's speech; when transmitted to later generations written on bamboo and silk, how could there be any sound? Could it be without an essence of the teaching? Although writing is form, it also serves as the basis for names and the like, so it is also subsumed under the aggregate of form. The previous passages from the *Vimalakīrti-nirdeśa* and the *Daśabhūmika-vibhāṣā* that encompass all four merely speak of what is used, not directly revealing the essence. The *Renwang jing* states: 'These names, phrases, and flavors are spoken by all Buddhas.' However, although the various Hīnayāna and Mahāyāna traditions all commonly utilize the four dharmas, their underlying principles differ: according to the Sarvāstivāda, the four dharmas all have real essence; according to the Sautrāntika, sound has a real essence, while names and the like are nominal. In the Mahāyāna, some hold that all four are unreal, or hold that all four are like space, neither being established. The *Vimalakīrti-nirdeśa* states: 'The nature of words is detached; having no words, this is liberation.' The *Daśabhūmikabhāṣya*, explaining the marks of wind and paintings in space, states: 'Wind is an analogy for vocal sounds, and paintings are an analogy for names and syllables; neither can be grasped.' The *Buddhapiṭaka-sūtra* states: 'If dharmas were not empty even to the slightest degree, then the Buddhas would not appear in the world.' It also states below: 'All dharmas are ultimately empty, without the slightest mark.' Some say that all four are the non-obstruction between noumenon and phenomena; others say that all four are perfectly interpenetrated. Thus, the doctrines differ. Fourth, regarding the essence that encompasses that which is expressed: The *Yogācārabhūmi*, fascicle 81, states: 'The essence of a sūtra is briefly of two kinds: first, text; second, meaning. Text is the support; meaning is that which is supported. These two kinds are collectively called all the spheres of the knowable.' That is, relying on the six texts, the ten meanings are manifested; this clarifies that teaching and meaning mutually establish each other. If it does not express meaning, of what use is the text of the teaching? Therefore, comprehensively taking that which is expressed constitutes the essence of a sūtra. Furthermore, the 'Chapter on the Ten Abodes' states: 'Text follows meaning, and meaning follows text; when text and meaning follow each other and the principle is without discrepancy, only then is it the true teaching.' Furthermore, the *Yogācārabhūmi* states: 'The Buddha, bodhisattvas, and others are those who speak; speech is the mark of that which speaks; the nāma-, pada-, and vyañjanakāyas are the marks of that which is spoken.' Therefore, all are comprehensively accepted, unlike the previous explanation which strictly limited itself to that which is spoken. Fifth, regarding the essence wherein all dharmas manifest meaning: Provided they can manifest meaning and principle, all dharmas constitute the essence of the teaching. The *Vimalakīrti-nirdeśa*, fascicle three, states: 'There are [Buddhalands] that perform the Buddha's work through light; there are those that perform the Buddha's work through bodhisattvas; there are those that perform the Buddha's work through people transformed by the Buddha; there are those that perform the Buddha's work through the Buddha's bodhi tree, clothing, and bedding, even extending to the eighty-four thousand doors of defilement by which sentient beings are wearied—the Buddhas perform the Buddha's work through these very dharmas.' Furthermore, the ten-fascicle *Laṅkāvatāra*, fascicle four, states: 'Mahāmati! It is not the case that all Buddhalands teach the Dharma through words and speech. There are Buddhalands where merely gazing without blinking, with mouths uttering no words, is called teaching the Dharma.' It even says: 'There are Buddhalands where moving the body is called teaching.' Furthermore, in the World of Fragrance Accumulated, eating fragrant rice causes samādhi to appear; in the Buddhaland of Ultimate Bliss, listening to the wind in the branches brings right mindfulness to completion; strings and bamboo flutes can convey the mind, and meeting the eyes can preserve the Way. Since speech and silence, gazing and blinking are all teaching, then seeing, hearing, perceiving, and knowing are all listening. If one can obtain the Dharma and harmonize the spirit, why must it depend on words? How much more so in the ocean-nature of the Avataṃsaka, where cloud pavilions and jeweled nets together expound wondrous sounds, and pore lights can all teach the Dharma; cloud trees of fragrant blossoms are the Dharma-gates of the dharmadhātu, and lands and sentient beings are fundamentally the authentic essence of the ten bodies—in what is it not teaching? It states below: 'Lands speak, sentient beings speak, all across the three times speak.' It also states: 'All objects in all worlds can cause the wheel of the Dharma to turn,' and so forth. Such passages are numerous.

3.4

Sixth, the essence [wherein] objects are gathered [into] consciousness-only: this gathers together the previous five completely without separating from consciousness. The Vijñaptimātratāsiddhi and other texts state that everything that exists is merely an appearance of mind. The Awakening of Faith also says: 'Relying upon the dharma of the One Mind, there are two aspects: first, the aspect of the One Mind as tathatā; second, the aspect of the One Mind as arising and ceasing. Yet each of these two aspects completely gathers all dharmas, because these two aspects are not separate from each other.' The chapter 'Pure Conduct' says: 'Know that all dharmas are the intrinsic nature of mind.' Hence they are only mind-manifest. However, there are two approaches: first, the opposition between the substantial basis and the reflected image; second, the complete gathering of speaker and listener. In the first, traversing through the teachings to construct a fourfold proposition: 1. Only the substantial basis and no reflected image: this refers to the Hīnayāna, because it does not know consciousness-only. 2. Both the substantial basis and the reflected image: this refers to the initial teaching of the Mahāyāna, which holds that whether the words or meanings that the Buddha himself expounds, all are manifestations of the pure consciousness associated with the Tathāgata's pratyavekṣaṇā-jñāna, hence called the teaching of the substantial basis. The first fascicle of the Buddhabhūmi-sūtra-śāstra says: 'One opinion is: by the power of the listener's kuśala-mūla and original vows as predominant conditions, marks of words and meanings arise upon the Tathāgata's consciousness.' These marks of words and meanings are produced by the Buddha's kuśala-mūla for benefiting others and are called the Buddha's preaching; whereas the words and meanings transformed upon the listener's consciousness are called the reflected image. The Buddhabhūmi-sūtra-śāstra says: 'By the power of the Tathāgata's compassion and original vows as predominant conditions, marks of words and meanings arise upon the listener's consciousness. Although these marks of words and meanings arise directly relying on the power of one's own kuśala-mūla, because they accord with a strong condition, they are called the Buddha's preaching.' The Viṃśikā-vijñaptimātratāsiddhi says: 'Through mutual predominant influence, certainty is accomplished between the two consciousnesses.' Masters such as Dharmapāla all establish this doctrine. Yet, when saying that marks of words and meanings arise together, it is further explained that five minds gather and appear: for example, when preaching that 'all conditioned things are impermanent', there are four sounds, four characters, four names, one phrase, and the signified meaning. These fourteen marks gather and appear upon the listener's consciousness. However, the Western regions offer many interpretations; here we briefly cite one. For example, when uttering the character 'all' (zhū), there are two minds: the initial sudden mind and the seeking mind; but without yet definitively knowing to what the character 'all' pertains, there is no determinative mind. Next, when uttering the character 'conditioned things' (xíng), through prior perfuming a continuous understanding arises, and three minds arise, namely the initial sudden mind, the seeking mind, and the determinative mind, because one determinatively knows that to which the character 'all' pertains is 'all conditioned things'. Having heard the words 'all conditioned things', although one knows their intrinsic nature, one does not yet know the meaning; in order to make one know the meaning, next the character 'un-' (wú) is uttered, where there are only two minds, namely the initial sudden mind and the seeking mind, without the determinative mind, because one does not yet definitively know to what the character 'un-' pertains. Afterwards, when uttering the character 'permanent' (cháng), through the power of the preceding characters mutually perfuming, following the subsequent character there arises completely five minds, namely the initial sudden mind, the seeking mind, the determinative mind, defilement-or-purity, and the equivalent flow. At the final moment, when the four characters are complete, one is then able to understand the meaning—a total of twelve minds: the first two, the next three, the next two, and the final five; thus there are fourteen marks, the meaning of which is as explained before. The rest is as in the separate chapter. 3. Only the reflected image and no substantial basis: this refers to the actual teaching of the Mahāyāna. Separated from the minds of sentient beings, the Buddha-fruit has no forms, sounds, or virtues, but only tathatā and the wisdom of tathatā existing alone. Great compassion and great wisdom serve as predominant conditions, causing the forms and sounds of the Buddha expounding the Dharma to appear in the minds of those beings being converted whose faculties are mature; therefore, the sacred teachings are merely reflected images in the minds of sentient beings. A verse in the 'Yāma' chapter says: 'The Buddhas have no Dharma; / where could the Buddha expound anything? / Merely in accordance with their own minds, / they say that such a Dharma is expounded.' Commentators such as Nāgasena and Sthiramati both establish this doctrine. 4. Neither the substantial basis nor the reflected image: as expounded in the Sudden Teaching. Not only are there no forms and sounds of the Buddha outside the mind, the reflected image within the minds of sentient beings is also empty, because their nature is fundamentally free [from them]. Transcending speech and severing thoughts, this is indeed the teaching without teaching. A verse in the 'Sumeru' chapter says: 'The dharmatā is fundamentally empty and tranquil, / without appropriation and without perception. / Nature's emptiness is itself the Buddha; / it cannot be conceived.' The Vimalakīrtinirdeśa says: 'The one who preaches the Dharma has neither preaching nor demonstrating; the one who listens to the Dharma has neither hearing nor attaining.' The lineage of Nāgārjuna and others mostly establishes this doctrine. These four previous explanations are united into one that is perfectly interpenetrating and unobstructed, gathering sentient beings from the shallow to the profound. Second, the complete gathering of speaker and listener forms two fourfold propositions: 1. In terms of the shared teaching, forming a fourfold proposition: First, outside the Buddha's true mind there are no distinct sentient beings, because the true mind of sentient beings is itself the Buddha's true mind. Then there is only preaching and no listening; hence the teaching expounded is solely manifested by the Buddha. Second, outside the minds of sentient beings there is no distinct Buddha, because the Buddha's true mind is itself the true mind of sentient beings. Then there is only listening and no preaching; hence the teaching expounded is manifested by sentient beings themselves. The chapter 'Pure Conduct' says: 'Know that all dharmas are the intrinsic nature of mind', and so forth. Third, when the Buddha's true mind manifests, it does not obstruct the manifestation of the true mind of sentient beings; hence both preaching and listening persist, and the two teachings are established together. Fourth, because the Buddha is sentient beings, he is not the Buddha; because sentient beings are the Buddha, they are not sentient beings. Mutually subverting and both disappearing, then both preaching and listening are tranquil. Hence the Vimalakīrtinirdeśa says: 'The one who preaches the Dharma has neither preaching nor demonstrating; the one who listens to the Dharma has neither hearing nor attaining.' 2. In terms of the distinct teaching, illuminating a fourfold proposition: namely, because through non-destruction of marks, sentient beings and the Buddha exist mutually within each other; because a single sentient being is entirely within the Buddha, the approach of the fruit gathers dharmas without remainder. If sentient beings are still within the Buddha's mind, how could the teaching expounded not be solely manifested by the Buddha? Hence the chapter 'Manifestation' says: 'When the Tathāgata attained sambodhi, within his body he universally saw all sentient beings attain sambodhi, and even universally saw all sentient beings enter nirvāṇa.' Furthermore, the second fascicle of the Buddha-Nature Treatise, in the chapter 'Tathāgatagarbha', says: 'All sentient beings are entirely within the Tathāgata's wisdom, hence it is called the garbha; because the wisdom of tathatā matches the realm of tathatā. All sentient beings definitely never go beyond the realm of tathatā and are entirely held and sustained by the Tathāgata; hence it is called the garbha: sentient beings are the tathāgatagarbha.' Furthermore, below in the chapter 'Manifestation', it is clarified that all the mental thoughts, faculties, and desires of sentient beings in the kṣetras and kalpas of the three times are all suddenly manifested within a single body; how much more so the Buddha's wisdom, which is vast like empty space! Second, because the Buddha is within the minds of sentient beings, the approach of the cause gathers dharmas without remainder. If the Buddha is still within the mind, how could the teaching expounded not be manifested by the mind of sentient beings? Hence the chapter 'Manifestation' says: 'A bodhisattva-mahāsattva should know that in one's own mind, from thought to thought, there is always a Buddha attaining sambodhi. Why? Because the Buddhas and Tathāgatas do not separate from this mind in attaining sambodhi. Just like one's own mind, the minds of all sentient beings are also like this: in all of them there is a Buddha attaining sambodhi.' This clarifies that the Buddha realized tathatā within the minds of sentient beings to become a Buddha; therefore, original enlightenment is not different. Because the initial [enlightenment] is identical with the original [enlightenment], all arise from essence into function within the minds of sentient beings. When it is the nirmāṇakāya, that is itself the greatness of function of tathatā within the minds of sentient beings, and there is no separate Buddha. The Awakening of Faith mostly clarifies this meaning, showing that it is the essence and function of one's own mind. Now, according to this sūtra, because mind, Buddha, and sentient beings are without distinction, the Buddha realizes the essence of sentient beings and functions with the function of sentient beings. Third, because formerly sentient beings and the Buddha exist mutually within each other and each is real and not illusory, then cause and fruit mutually penetrate: any single sacred teaching is entirely within both minds. Therefore, the Buddha within the minds of sentient beings expounds the Dharma for the sentient beings within the Buddha's mind; the sentient beings within the Buddha's mind listen to the Dharma expounded by the Buddha within the minds of sentient beings. Fourth, because sentient beings are entirely within the Buddha, they are identical to the Buddha and are not sentient beings; because the Buddha is entirely within sentient beings, he is identical to sentient beings and is not the Buddha. The two aspects mutually condition and subvert each other, and the two stations are equally interpenetrated; that is, any single sacred teaching belongs to neither of the two minds, so that the sentient beings within the Buddha's mind do not listen, and the Buddha within the minds of sentient beings does not expound. For this reason, the chapter 'Bhadraśrī' says: 'That which arises from causes and conditions has no arising; / the dharmakāya of the Buddhas is not a body.' Furthermore, the chapter 'Verses of Praise' says: 'The Tathāgata does not expound the Dharma, / nor does he liberate sentient beings.' The Mahāprajñāpāramitā-sūtra, fascicle 425, says: 'Since I attained the Way, I have not spoken a single word, nor have you heard one', and so forth. Therefore, these four are perfectly interpenetrating and unobstructed regarding a single sacred teaching, which only then constitutes the ultimate, profound principle of consciousness-only.

3.5

Seventh, the essence [wherein] conditions are brought together into the real: because the previous six approaches together enter into the one reality. There are also two meanings: first, gathering the branches into the root; second, bringing together the marks to reveal the nature. In the first, because the sacred teachings flow forth from the real, they are not different from the real; hence in the Mahāyānasaṃgraha they are called the twelve-division teaching flowed forth from tathatā. The tenth fascicle of the Vijñaptimātratāsiddhi, explaining the 'supremely flowing tathatā', says: 'This refers to the teaching that flows forth from this tathatā being the most supreme among all other teachings.' Although that school does not establish that tathatā accords with conditions, it states that the Buddha's fundamental wisdom realizes the most pure dharmadhātu, and subsequently acquired wisdom establishes the teachings, calling them the flow of tathatā; gathering the branches into the root, it also takes tathatā as the essence of the teaching. Second, bringing together the marks to reveal the nature means that all those differentiated teachings, having no intrinsic nature since they arise from conditions, are themselves tathatā. Therefore, illusory marks are fundamentally exhausted, and the true nature is fundamentally apparent; the Tathāgata's speech always accords with tathatā. Hence the Vajrasamādhi-sūtra says: 'What I preach are words of meaning, not characters. What sentient beings preach are words of characters, not meaning.' The chapter 'Two Truths' in the Humane Kings Sūtra says: 'Great King! As for the wheel of the Dharma, the basic Dharma is like this (tathā), the geya is like this, up to the treatises are like this', and so forth. This sūtra clarifies that the teaching is itself tathatā, but does not say that all tathatā is the teaching; if one holds that all dharmas revealing meaning are the essence of the teaching, and all dharmas are tathatā, then there is no tathatā that is not the teaching.

3.6

Eighth, the essence of the non-obstruction between noumenon and phenomena: this means that although all teachings in their entire essence are the real, this does not obstruct the twelve divisions and other phenomenal marks from being clearly manifest. Although tathatā in its entire essence constitutes all [dharmas], this does not obstruct the single flavor of serene equality. Because tathatā is unobstructed, the Buddha's sounds also accord with tathatā without obstruction, for all are associated with the wisdom of tathatā. This is as explained in detail in the previous [section on] the scope of meaning.

3.7

Ninth is the essence of the non-obstruction among phenomena: both text and meaning are perfect [and complete]; the text is precisely the perfect voice. Herein also are contained the ten profound gates. The "Chapter on the Manifestation of Marks" says: "The Buddha expounds a single wondrous voice, / Heard universally in the lands of the ten directions. / All voices are completely contained within it, / And the rain of Dharma fills everywhere." This is the essence of simultaneous containment and corresponding harmony. The "Chapter on the Ten Abodes" says: "Wishing to fully expound a single phrase of the Dharma, / Through asaṃkhyeya kalpas without end, / Yet causing the words and meanings to be distinct from one another: / Through this the bodhisattva first generates the mind [of bodhi]." This is the essence of the non-obstruction of the broad and the narrow, also called the teaching of purity and mixture. Not destroying a single phrase is narrowness and purity; words and meanings being distinct is breadth and mixture. It also says: "In a single phenomenon one understands the many; in many phenomena one understands the one," and so forth: these are all the teaching of mutual containment of the one and the many. The "Chapter on the Manifestation [of the Tathāgata]" says: "The voice of the Tathāgata universally enters all, like written characters," and so forth; this is also mutual entering, which is mutual containment. The "Ten Abodes" also says: "The one is precisely the many, the many are precisely the one; / The text accords with the meaning, the meaning accords with the text." This is the teaching-essence of mutual identity. The "Chapter on the Manifestation" says: "All in the place of enlightenment hear it, yet it does not go beyond the assembly; each understands in accordance [with their capacity]." This is the teaching-essence of concealment and manifestation. It also says: "The spoken sound of the Tathāgata is of a single flavor alone; yet according to the different mental capacities of sentient beings, it has immeasurable distinctions." This is also the teaching-essence of concealment and manifestation, as well as the teaching of purity and mixture. It also says: "The Tathāgata within a single speech expounds a boundless ocean of sūtras, like the female deity Good Voice (Suvaktroktā)," and so forth; this is the teaching of the subtle and minute. The "Chapter on the Incalculable" says: "In each of those sūtras, / He discriminates ineffable phenomena. / In each of those phenomena, / He again expounds ineffable phenomena," and so forth. One phenomenon being thus, the rest of phenomena are also like this, intersecting and reflecting layer upon layer, endless and inexhaustible: this is the teaching of Indra's net. Coming into contact with any phenomenon is Dharma: this is the teaching of producing understanding by relying on phenomena. Expounding instantaneously in a single thought-moment: this is the teaching of the ten time-periods. Just as in the various assemblies, the Ten Abodes and so forth spoken in this world are also spoken in the ten directions: this is the teaching of host and companion. If in accordance with expounding one dharma or one gate, there are always immeasurable sūtras as retinue and so forth, this is the teaching of retinue: though they do not become the host, they are of the companion category. This is said with respect to verbal expression. If analogously extended to all phenomena as teaching-essences, these are the signified meanings. The meaning is precisely that the universal Dharma is endowed with the ten profound gates, as [clarified] in the Scope of Meanings.

3.8

Tenth is the essence of brilliant manifestation in the oceanic reflection [samādhi]: the distinct and inexhaustible teachings explained above all manifest brilliantly and simultaneously within the Tathāgata's oceanic reflection samādhi. Even the capacities of those to be transformed brilliantly manifest in this samādhi in accordance with pratītyasamutpāda. Therefore, samādhi alone is taken as the teaching-essence. As analyzed in the "Chapter on the Manifestation", this is said with respect to the stage of the fruition. If said with respect to the stage of the cause, perfect faith can also attain this reflected manifestation. The "Chapter on the Chief of the Virtuous (Bhadraśrī)" says: "All such things can be manifested / By the supernatural power of the oceanic reflection samādhi." The above ten gates encompass and subsume [everything]; there has never been a single phenomenon that is not the teaching-essence. However, the last two gates are precisely the overarching tenet of this sūtra, which blends and integrates the prior eight without leaving anything out.

3.9

Sixth is the general and specific overarching tenets and aims. What a discourse honors is called its tenet (zong); where the tenet converges is called its aim (qu). First the general is clarified, and then the specific is revealed. In the former, discussing broadly the Buddha's teachings of an entire lifetime, the different assertions of the various schools each constitute a tenet: because the eighteen [sub-schools] and the two root [schools] are each distinct, they are further combined according to the affinity of their doctrines. Now, Dharma Master Dayan of the Sui dynasty established four tenets in general: 1. the tenet of causes and conditions, which refers to the Sarvāstivāda; 2. the tenet of nominal designations, which refers to the Sautrāntika; 3. the tenet of untruth, which refers to the Prajñāpāramitā [sūtras]; 4. the tenet of ultimate reality, which refers to teachings such as the dharmatā, ultimate noumenon, and buddha-nature. Furthermore, among these four tenets, the first is called positing intrinsic nature; the second is called refuting intrinsic nature; the third is called refuting characteristics; the fourth is called revealing the real. The first two are Hīnayāna, and the latter two are Mahāyāna; in each case, the earlier is shallow and the later is deep. This also has reason, but its inclusion of doctrines is not exhaustive, since among the eighteen schools it only classifies two. Now, we comprehensively encompass the teachings of the entire lifetime into ten tenets: First is the tenet that both the self and phenomena exist, which refers to the Vātsīputrīya and others. They posit three aggregates: 1. conditioned; 2. unconditioned; 3. the aggregate that is neither of the two, which is the self. They also posit five dharma treasuries: the three times are three; the unconditioned is the fourth; the fifth is the ineffable treasury, in which the self resides, because it is ineffable as conditioned or unconditioned. However, the treatise masters of the various schools unanimously reject this school and do not accept it, calling them outsiders attached to the Buddha's Dharma, because although the views of various outsiders differ, they all posit a self. Second is the tenet that phenomena exist but the self is non-existent, which refers to the Sarvāstivāda and others. They posit that phenomena are not separate from form and mind, or posit the three times and the unconditioned, or distinguish five categories, all without a self. Because of selflessness, it differs from the views of outsiders. Furthermore, within conditioned phenomena they posit correct causes and conditions in order to refute the erroneous causality and absence of causality of outsiders. However, although there are ninety-five kinds of erroneous views in the Western Regions—such as positing that the twenty-five principles arise from primordial matter (prakṛti), positing that things arise from the combination of the six categories (padārtha), positing that they are produced by Īśvara, Brahmā, and so forth, or asserting that time, space, atoms (paramāṇu), space (ākāśa), or past actions are the origin of the world and of nirvāṇa—comprehensive summary shows that what they assert does not go beyond four views: the Sāṃkhya asserts oneness; the Vaiśeṣika asserts difference; Nirgrantha posits both oneness and difference; Jñātiputra posits neither oneness nor difference. If one posits oneness, one asserts that the effect exists in the cause; if one posits difference, one asserts that the effect does not exist in the cause; the third posits both existence and non-existence; the fourth posits neither existence nor non-existence. All other diverse views do not go beyond these. Although they are manifold and distinct, in terms of their concluding errors they do not go beyond two kinds: arising naturally from empty space is causelessness; all the rest are erroneous causes. The two teachings of Confucianism and Daoism in this land also do not go beyond this: Zhuangzi and Laozi both posit spontaneity (ziran), saying: "Humans emulate the Earth, the Earth emulates Heaven, Heaven emulates the Dao, and the Dao emulates spontaneity." If one takes spontaneity as the cause capable of producing the myriad things, this is an erroneous cause; if one says that the myriad things are produced spontaneously, just as a crane is white and a crow is black, this is causelessness. The Book of Changes says: "In Change there is the Supreme Ultimate (Taiji), which generates the Two Modes; the Two Modes generate the Four Images; the Four Images generate the Eight Trigrams; the Eight Trigrams determine good and bad fortune; good and bad fortune generate the great enterprises." Taking the Supreme Ultimate as the cause is an erroneous cause. If one says that "one yin and one yang are what is called the Dao," thus positing that the transformation of yin and yang can generate the myriad things, this is also an erroneous cause. If one posits that the One is emptiness, non-being, and spontaneity, then this is also causelessness. Now, causelessness and erroneous causes result in great errors: namely, that which arises from spontaneity, empty space, and so forth ought to arise constantly. Because they do not know that the three realms arise from one's own mind, and that from delusion arises craving which transmutes without limit, they are confused about correct causes and conditions, and thus their discordant views proliferate wildly; how could they know that causes and conditions are empty in nature and that tathatā is wondrous existence? As for statements that superficially resemble Buddhist teachings, they are mere remnants of the Buddha's Dharma, similar to the metaphor of the stolen cow in the Nirvāṇa Sūtra: although the color of the milk is the same, they cannot properly extract the ghee; how much less could churning donkey's milk yield butter and cheese? The extensive explanation of diverse views is as stated in Yogācārabhūmi fascicle six, Prakaraṇāryavācā fascicles nine and ten, Mahāvibhāṣā fascicles eleven and twelve, and the Sāṃkhya-kārikā (Suvarṇasaptati); treatises such as the Mūlamadhyamakakārikā and Śataśāstra also refute them extensively. Here, merely stating correct causes and conditions already completely refutes all these views. This shows how what is shallowest in the Buddha's Dharma already surpasses what is deepest among outsiders. Third is the tenet that phenomena have no past or future, which refers to the Mahāsāṃghika and others, who speak only of the existence of the present and the unconditioned. For them, past and future phenomena are devoid of both essence and function. Fourth is the tenet that the present is both conventional and real, which refers to the Prajñaptivāda: among the aforementioned present phenomena, they are real in the skandhas and conventional in the dhātus and āyatanas. The Sautrāntika masters of the Tattvasiddhi-śāstra belong to this category. Fifth is the tenet that the worldly is false and the supramundane is real, which refers to the Lokottaravāda and others, who say that the conventional world is nominal because it is false and deceptive, whereas the supramundane is the opposite. Sixth is the tenet that all phenomena are mere names, which refers to the Ekavyāvahārika and others, for whom all selves and phenomena are merely nominal designations without real essence. Seventh is the tenet of the emptiness and existence of the three natures, which says that the imagined nature (parikalpita) is empty, while the dependent (paratantra) and perfected (pariniṣpanna) natures exist. Eighth is the tenet of true emptiness which transcends characteristics, which says that both mind and object are obliterated, directly revealing the essence. Ninth is the tenet of the non-obstruction of emptiness and existence, which says that they mutually blend and are doubly negated without preventing both from coexisting, because tathatā accords with conditions while possessing virtues numerous as the sands of the Ganges. Tenth is the tenet of perfect interpenetration endowed with virtues, which refers to the non-obstruction among phenomena, the complete endowment of host and companion, and inexhaustible ease. Now, among these ten tenets, each subsequent one is deeper than the preceding one. The first four are exclusively Hīnayāna; the fifth and sixth pertain to both Hīnayāna and Mahāyāna; the last four are exclusively Mahāyāna. The seventh is the Faxiang school; the eighth is the Wuxiang (Markless) school; the latter two are the Faxing school. Furthermore, the seventh is the initial teaching; the eighth is the sudden teaching; the ninth is the final teaching; the tenth is the perfect teaching. Furthermore, the seventh is also named the tenet that both two truths exist, because the ultimate truth is real and therefore does not lack the conventional world, and causes and effects are not lost and therefore exist, as in the Saṃdhinirmocana, Yogācāra, and so on. The eighth is also named the tenet of the dual negation of the two truths, because the ultimate truth transcends marks and therefore is not existent, while the conventional world arises from conditions and is like an illusion and therefore is non-existent. As the verse of the Karatalaratna says: "In true nature, conditioned things are empty, / Because they arise from conditions like an illusion. / The unconditioned lacks reality; / Not arising, it is like a sky-flower," and so forth: this is one part of the doctrine in the Prajñā and Mādhyamika treatises. The ninth is the tenet of the non-obstruction of the two truths, as in the Vimalakīrti, Saddharmapuṇḍarīka, and so forth, the meaning of which was clarified previously. Now, the ten tenets and the five teachings mutually vary in scope: as for teachings, a single sūtra may contain multiple teachings; as for tenets, a single tenet may encompass multiple sūtras, since any sūtra might belong to this tenet. If one rigidly classifies a single sūtra as one teaching, this diminishes the various Mahāyāna scriptures. Furthermore, establishing a teaching must involve distinctions in stages of abandonment and realization, whereas establishing a tenet merely clarifies differences in what is valued. The prior six tenets differed in their attachment to phenomena and are therefore divided into six tenets; their sequence of abandonment and realization does not depart from the eight classes of holy persons, and thus they are combined into one teaching. The remaining points are as analyzed above in establishing the teachings.

3.10

Second, revealing the specific central theme: all sūtras have their respective central themes; now I will specifically clarify the central theme and orientation of this sūtra. However, when the Laṅkāvatāra states, "all dharmas are unarisen, one should not establish a central theme," these words discard clinging. If it is a central theme that is without central theme, then both theme and discourse are thoroughly unhindered. I will distinguish this briefly through two gates: first relating the differing interpretations, and next setting forth the present meaning. In the former, ten accounts are briefly cited: First, Dharma Master Yan took the unobstructed dharmadhātu as the central theme. Second, Dharma Master Yu took the mind and object of the profound dharmadhātu as the central theme. This means that within the gate of the dharmadhātu, it is divided in meaning into the objective realm, which the Buddhas realize to form the pure land. The dharmadhātu is just the one mind, which the Buddhas realize to form the dharmakāya; therefore, the first chapter states, "The inexhaustible, equal, and wondrous dharmadhātu completely fills the Tathāgata's body." And the final [chapter] explains the "Chapter on Entering the Dharmadhātu"; thus we know it takes solely the dharmadhātu as its central theme. Third, some say it takes pratītyasamutpāda as its central theme, because the pratītyasamutpāda of the dharmadhātu is mutually identical and mutually penetrating. Fourth, some say it takes consciousness-only as its central theme, because the sūtra states, "The triple realm is manifested only by the one mind, mind is like a skilled painter." Fifth, the two masters Min and Yin both take cause and effect as the central theme, stating that this sūtra extensively clarifies the causes in the stages of bodhisattva practice and reveals the fruits and virtues that are accomplished, and the subsequent text does not deviate from this. Sixth, Dharma Master Yuan took the Avataṃsaka-samādhi as the central theme, stating that the flowers of causal practice are able to adorn the Buddha-fruit. Seventh, Tripiṭaka Master Gupta took the contemplative practice of the forty-two sages and worthies as the central theme, saying that it expounds their practices and stages to cause contemplation to be accomplished. Eighth, some say it takes the ocean-seal samādhi as the central theme, because the direct and reverse, noumenon and phenomena, and even Indra's net appear simultaneously like the sea when its waves are stilled. Ninth, Vinaya Master Guangtong took cause and effect and the true reality of noumenon as the central theme, because cause and effect are the practices and stages that are accomplished, and the true reality of noumenon is the dharmadhātu relied upon. Tenth, Xianshou, because each of the former was mutually lacking, took cause and effect, pratītyasamutpāda, and the dharmadhātu of true reality collectively as the central theme and orientation. This means that the first two masters only grasped the dharmadhātu relied upon; the third and fourth masters only clarified pratītyasamutpāda; the fifth and sixth only clarified cause and effect; the seventh was only causal cultivation; the eighth was only fruition-function—and thus all were mutually lacking. Therefore, Xianshou's intention adopted Guangtong's while adding the terms "pratītyasamutpāda" and "dharmadhātu." Because Master Guangtong considered cause and effect to be pratītyasamutpāda and the true reality of noumenon to be the dharmadhātu, he did not divide them. Xianshou considered cause and effect to be specific meanings within pratītyasamutpāda, and the true reality of noumenon to be a specific meaning within the dharmadhātu, and therefore added the collective names; because the dharmadhātu has phenomena, noumenon, and non-obstruction, and pratītyasamutpāda is the function upon the essence, he added them. Second, explaining the present understanding: following the latter two masters, I have slightly modified it. If one seeks brevity of words to completely encompass it, one should say that the inconceivable pratītyasamutpāda of the dharmadhātu is the central theme; if one seeks completeness of words, one adds "inconceivable" to the tenth master's [formulation]. This then subsumes the single overall title: the true reality of noumenon is "great and square" (mahāvaipulya), pratītyasamutpāda is "broad" (vaipulya), the dharmadhātu generally covers the former two, and cause and effect is "Buddha-Avataṃsaka" (the Buddha's flower adornment); looking at the overall title, one already knows the specific meanings. Furthermore, words like "dharmadhātu" may occur in various sūtras and do not yet reveal what is uniquely distinct. Pervading them with "inconceivable," then the dharmadhātu and so forth are all inconceivable, and hence it is the central theme of the sūtra. Therefore, Nāgārjuna referred to this as the Great Inconceivable Sūtra, which is excellent proof. The Vimalakīrti only clarifies the inconceivable liberation of action and function, which is merely a partial meaning, not yet revealing the inconceivability of the dharmadhātu's interpenetration and fusion, and therefore it is not the same. If, regarding the title, one distinguishes essence, theme, and function, it takes the true reality of noumenon as essence, pratītyasamutpāda as function, and cause and effect as central theme; tracing the central theme causes one to tend toward the essence of true reality of noumenon, and therefore the dharmadhātu collectively encompasses the above three. Now, in interpreting the former meaning, I divide it briefly into two: first, explaining the name; second, revealing the meaning. As for the first: the name and essence of the dharmadhātu are extensive, as in the chapter itself. Now I briefly state two of them: first, the dharmadhātu of phenomena; second, the dharmadhātu of noumenon. Both dharmas contain the two realms of holding [own-mark] and rule-giving; thus their nature and divisions differ, yet their mutual applications are both unhindered. In the second, revealing the meaning, there are four detailed gates: First, separately opening the dharmadhātu to constitute cause and effect: that is, the Samantabhadra dharmadhātu is the cause, and the Vairocana dharmadhātu is the fruit; therefore, cause and effect are not separate from the dharmadhātu of true reality. Within this there are ten items and five pairs, which are the five cycles of cause and effect: first, the cause and effect to be believed; second, the differentiated cause and effect; third, the equal cause and effect; fourth, the cause and effect of accomplishing practice; fifth, the cause and effect of realization and entry—these will be pointed out in the text below. And these causes and effects are mutually central theme and orientation, because the beginning and end of the single sūtra do not deviate from cause and effect. Yet taking cause and effect as the central theme does not contradict the dharmadhātu relied upon. Second, integrating and harmonizing cause and effect to be identical with the dharmadhātu: within the gate of the dharmadhātu there are also ten items and five pairs that are mutually central theme and orientation: first, the opposition of teaching and meaning: setting forth the teaching as the central theme has revealing the meaning as its orientation, or taking the meaning as the central theme has revealing the teaching as its orientation, because distinguishing the profundity of the meaning causes the teaching to be superior. Second, the opposition of person and dharma: setting forth the person as the central theme causes knowledge of the dharma as its orientation; setting forth the dharma as the central theme causes attainment of the person as its orientation. Third, the opposition of noumenon and phenomena: setting forth phenomena is intended to cause tending toward noumenon; setting forth noumenon is intended to harmonize phenomena. Fourth, the opposition of object and wisdom: setting forth the contemplated object is to cause the contemplative wisdom to be accomplished; setting forth the cultivated wisdom is to cause realization identical to the true object. Fifth, the opposition of cause and effect: setting forth that cultivated cause is to cause realization of the fruit; setting forth that superior fruit encourages the cultivation of the cause. Distinctly clarifying the five pairs is the orientation of the theme; the mutual identity of the five pairs is the theme as orientation. The above five cycles of cause and effect do not deviate from the dharmas of these five pairs, which are the dharmadhātus of phenomena and noumenon. Furthermore, since cause and effect are without intrinsic nature and are intrinsically identical to the real, merely using the dharmadhātu as the central theme also does not contradict cause and effect. Third, clearly displaying the dharmadhātu and cause and effect: there are also ten meanings and five pairs: First, peerless object, which has two stages: 1. the naturally pure dharmadhātu within defilements, as the object to be believed; 2. the utmost pure dharmadhātu freed from defilements, as the object to be realized. Second, peerless mind, which also has two meanings: 1. the great bodhicitta, as the root of Samantabhadra's practice; 2. faith, compassion, wisdom, and so forth, arising in accord with practice. Third, peerless practice, which also has two meanings: 1. differentiated practice, cultivated individually; 2. Samantabhadra's practice, where one is identical to all. Fourth, peerless stage, which also has two meanings: 1. the graded stages, where inferential and direct realization differ; 2. the stage of perfect interpenetration, where one realization is all realization. Fifth, peerless fruit, which also has two meanings: 1. the fruit produced by cultivation, newly accomplished now; 2. the fruit revealed by cultivation, originally complete in itself. In the above five pairs, each first phrase is the central theme and the latter phrase is the orientation. Furthermore, among the five above, the first is the true dharmadhātu; the second is pratītyasamutpāda; the second, third, and fourth are all causal pratītyasamutpāda; and the last is the fruit of pratītyasamutpāda. Guangtong completely used both meanings as the central theme, which is without contradiction. Fourth, the complete harmonization of the dharmadhātu and cause and effect, where both are freed from nature and mark, seamlessly unobstructed and sovereign: there are also ten meanings: 1. Because marks are transcended, cause and effect are not different from the dharmadhātu, which means cause and effect are non-cause-and-effect. Here, marks are the central theme and transcending marks is the orientation, or transcending marks is the central theme and eradicating cause and effect is the orientation. The nine below are to be inferred accordingly. 2. Because nature is transcended, the dharmadhātu is not different from cause and effect, which means the dharmadhātu is non-dharmadhātu. 3. Because transcending nature does not obliterate nature, when the dharmadhātu is identical with cause and effect, the dharmadhātu is vividly evident, which takes non-dharmadhātu as the dharmadhātu. 4. Because transcending marks does not destroy marks, when cause and effect are identical with the dharmadhātu, cause and effect are clearly distinct, which takes non-cause-and-effect as cause and effect. 5. Because transcending marks is not different from transcending nature, cause and effect and the dharmadhātu are both obliterated and harmonized, far transcending words and thoughts. 6. Because not destroying, not differing, and not obliterating are maintained, cause and effect and the dharmadhātu both persist, brilliantly visible before one. 7. Because the persistence and obliteration of the fifth and sixth are again not different, the wondrous dharma that transcends seeing and hearing constantly communicates with seeing and hearing; the profound meaning that cuts off thought and deliberation never obstructs words and thoughts. 8. Because the nature of the dharmadhātu is harmonized and indivisible, the cause and effect that are identical to the dharmadhātu simultaneously and completely subsume the dharmadhātu without remainder. 9. When cause and effect each completely subsume the dharmadhātu, cause and effect follow the dharmadhātu, mutually appearing within cause and effect; therefore, within the Buddha there are bodhisattvas, and within Samantabhadra there is the Buddha. 10. Because the two stages of cause and effect each follow their differentiated dharmas, subsuming the dharmadhātu without omission, every single dharma, every single practice, every single stage, and every single virtue collectively subsumes the ocean of endless, inexhaustible dharmas of Indra's net layer upon layer; this is called the inexhaustible central theme and orientation of the Avataṃsaka. Of the four gates above: the first is the function of the essence; the next is the essence of the function; the third displays both essence and function; the fourth melts and harmonizes essence and function. Furthermore, the first is cause, effect, and pratītyasamutpāda; the next is the dharmadhātu of true reality; the third clarifies both; the last is the inconceivable. Since the fourth harmonizes the preceding, the four gates are of a single accord; therefore, being illuminating while negating, and negating while illuminating, both illuminating and both negating, perfectly bright in a single contemplation, one accords with this central theme and orientation.

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大方廣佛華嚴經疏 — Classical Chinese