大方廣佛華嚴經疏 6.8

6.8

Third, "knowing that all dharmas do not arise, etc.," is the liberation of individual and common characteristics. This also has two meanings: first, knowing non-arising and the rest, one inwardly realizes the true principle; second, by effortless practice, one outwardly responds to the various capacities. However, non-arising and the rest are the essence of the Buddha-Dharma, and although there are many approaches to explaining them, I will briefly present one or two. First, an individual explanation: non-arising and non-ceasing are treated in terms of the objective realm, while non-coming and non-going are treated in terms of practice. First, non-arising and non-ceasing briefly have five meanings: (1) In terms of the fully conceptualized nature (parikalpita), because it is false clinging, there is no dharma that can arise or cease. Furthermore, existence in subjective sentiment is non-existence in principle, hence there is no arising; non-existence in principle is existence in subjective sentiment, hence there is no ceasing. Non-ceasing and non-arising are one dharma. Moreover, when sought, the marks of the fully conceptualized cannot be found, hence non-arising; yet it can reveal the signless nature, hence non-ceasing. Non-ceasing is precisely non-arising; they are also one dharma. (2) In terms of the nature of dependent origination, dharmas have no self-essence and arise by gathering conditions; thus arising is non-arising, and since they are originally unarisen, there is nothing that can cease. Furthermore, because dependent origination lacks self-nature, there is no arising; because self-naturelessness dependently originates, there is no ceasing. The Madhyamakaśāstra states: "Because there is the meaning of emptiness, all dharmas are able to be established." Therefore, non-arising is precisely non-ceasing, and non-ceasing is precisely non-arising; they are one thing. Moreover, when analyzing conditions, there is no origination, hence non-arising; yet it can reveal the unarisen nature, hence non-ceasing. (3) In terms of the consummate nature (pariniṣpanna), because it is not conditioned, it lacks those marks of arising and ceasing. Furthermore, because it is not an object of the deluded mind, there is no arising; because it is realized by noble wisdom, there is no ceasing. Moreover, its essence does not undergo change, hence non-arising; yet in accordance with conditions it causes dharmas to arise, hence non-ceasing. Non-ceasing is precisely non-arising; they are one thing. (4) Comprehensively in terms of the blending of the three natures: regarding a single dharma, in terms of the fully conceptualized it does not arise; in terms of the consummate it does not cease; in terms of the other-dependent it neither arises nor ceases; in terms of the three non-natures it is not non-arisen and not non-ceased. (5) Furthermore, these four propositions combine into a single aggregate, which can be seen at once in its perfect interpenetration without obstruction. Second, non-coming and non-going: in terms of practice, correct wisdom turns away from false clinging without going away, and tends toward the realization of the true principle without coming. Furthermore, it gives rise to function relying on essence without going, and manifests before capacities in response without coming. Moreover, it goes forth to respond to various capacities without going, and constantly returns to quiescent cessation without coming. Non-coming is precisely non-going; the non-dual constitutes a single flavor. Because this great wisdom responds to capacities without thought—just as the maṇi jewel and the heavenly drum accomplish deeds without cogitation—it is called effortless practice. Second, a common explanation: non-arising and non-ceasing can also be treated in terms of practice, and non-coming and non-going can also be treated in terms of the objective realm. This means: when deluded thoughts are stilled like empty space, what arises and what ceases? Furthermore, although great function arises, the mind is seen to be unarisen; when the function subsides and returns to quiescence, one realizes there is originally no ceasing. Moreover, constantly according with the true principle, quiescence and illumination reside in one's bosom—in such a mind, what arising and ceasing could there be? This explains non-arising and non-ceasing in terms of practice. Explaining non-coming and non-going in terms of the objective realm: like flowers in the sky, there is nothing that comes or goes. Furthermore, when conditions assemble, there is coming, but coming has nowhere from which it arrives, hence there is no coming; when conditions dissipate, there is going, but going has nowhere to which it departs, hence there is no going. Moreover, all dharmas are precisely tathatā; how could tathatā come or go? Third, reciprocal explanation: why are they without arising and ceasing? Because they are without coming and going. Why are they without coming and going? Because they are without arising and ceasing. Furthermore, since there is neither coming nor going, they are neither one nor different; since there is neither arising nor ceasing, they are neither annihilated nor eternal. Wisdom accords with the preceding principle, hence it is effortless; yet it does not obstruct arising and the rest, hence it is called practice. This, then, is the arising of non-arising, and the non-arising of arising; because it is effortless and because it is constantly quiescent practice, constant function and quiescent function are non-dual—this is obtaining liberation from effort. This is the essential point of the true Dharma, whose doctrinal flavor is inexhaustible; do not weary of the extensive text.