大華嚴經略策 1.8

1.8

第二、明經宗趣。問：夫言必有本，理必有歸。未知此經，宗何法門？意趣何向？仰當具答示其所歸，使於簡文得見幽致。答：夫舉領提綱，毛目自整；尋根得本，條流自明。無宗之宗，宗說兼暢，此經以法界緣起理實因果不思議為宗也。法界者，是總相也，包事、包理及無障礙皆可軌持，具於性分。緣起者，稱體之大用也。理實者，別語理也。因果者，別明事也。此經宗明修六位之圓因、契十身之滿果，一一皆同理實，皆是法界大緣起門。語理實則寂寥虛曠，故經云：「法性本寂無諸相，猶如虛空不分別，超諸取著絕言道，真實平等常清淨。」語緣起則萬德紛然，故經云「而於第一實義中，示現種種所行事。」此二無礙故，事理交徹、互奪雙亡。此二相成則事理照著，以理實而融因果則涉入重重，會斯二而歸法界則融通隱隱，故經云「於有為界示無為法，而不滅壞有為之相；於無為界示有為法，而不分別無為之性。」由斯自在靡所不通，唯證相應故超言念。包含無外盡是經宗，論其意趣覽之成觀，速證佛果。謹對。

Second: Clarifying the Purport of the Sūtra. Question: Now, words must have a basis, and principle must have a return. We do not know what Dharma-gate this sūtra takes as its essential doctrine, and whither its purport is directed. We look up to you to answer fully to show that to which it returns, so that within concise words we may see its profound import. Answer: When one lifts the collar and pulls the main cord, the details and meshes fall into place by themselves; when one traces the root to find the origin, the branches and streams become clear of their own accord. As the essential doctrine of no essential doctrine, both essential doctrine and expounded teaching are fully voiced: this sūtra takes the inconceivable dharmadhātu conditioned origination, principle-reality, and cause and fruit as its essential doctrine. 'Dharmadhātu' is the general characteristic: encompassing phenomena, encompassing principle, and being without obstruction, all serving as a guiding standard and endowed with intrinsic nature and share. 'Conditioned origination' is the great function that accords with the essence. 'Principle-reality' specifically speaks of principle. 'Cause and fruit' specifically clarify phenomena. The essential doctrine of this sūtra clarifies cultivating the perfect causes of the six stages and matching the complete fruit of the ten bodies; each and every one accords with principle-reality, and all are the gate of the great conditioned origination of the dharmadhātu. Speaking of principle-reality, it is tranquil and vast; therefore the sūtra states: 'The nature of phenomena is originally tranquil and without marks, / Just like empty space, free from conceptual distinctions; / Transcending all graspings and beyond the path of words, / Truly equal and constantly pure.' Speaking of conditioned origination, the myriad virtues are manifold and flourishing; therefore the sūtra states: 'Yet within the supreme truth, / He manifests various deeds performed.' Because these two are unhindered, phenomena and principle interpenetrate and mutually eclipse and both vanish. When these two complete each other, then phenomena and principle shine forth clearly. Using principle-reality to fuse cause and fruit, their interpenetration is multilayered; bringing these two together to return to the dharmadhātu, their interfusion is subtle and hidden. Therefore the sūtra states: 'In the conditioned realm he manifests unconditioned dharmas, yet without destroying the marks of the conditioned; in the unconditioned realm he manifests conditioned dharmas, yet without discriminating the nature of the unconditioned.' Through this mastery there is nowhere it does not penetrate; because it corresponds only to realization, it transcends words and thought. Encompassing without remainder, this is entirely the essential doctrine of the sūtra; discussing its purport, by perusing it one forms contemplation and swiftly realizes the Buddha-fruit. Respectfully responded.