大華嚴經略策 1.8

1.8

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.