注維摩詰經 2.280

2.280

[Seng]zhao says: "Thusness, dharma-nature, and the reality-limit: these three emptinesses are the same single reality. It is only that the application of contemplation has depths and shallows, so three separate names are established. When first seeing the reality of dharmas, like seeing a tree from afar and knowing for certain that it is a tree, it is named 'thusness'. When seeing dharmas increasingly deeply, like seeing a tree from close by and knowing what kind of wood it is seen to be, it is named 'dharma-nature'. When exhausting the reality of dharmas, like knowing completely the number of the tree's roots, trunk, branches, and leaves, it is named the 'reality-limit'. These three have never ceased to be the tree; they differ only on account of the seeing. The true Dharma expounded is identical to these three emptinesses. As for 'enters all dharmas': of the distinct characteristics of all dharmas, who can enter them all? That which enters all dharmas—is it not dharma-nature alone!" [Dao]sheng says: "'Dharma-nature' is the fundamental component of dharmas. That which exists through conditions is provisional existence; that which is provisional existence does not exist by nature. Since existence is not of its nature, this is its fundamental component. That being so, dharma and dharma-nature are one in principle though different in name, hence he says 'identical'. Nature should be identical, so he speaks of it using 'identical'. All dharmas are distinct, yet when the Dharma enters them, the one integrates the many. Integrating the many through the one is why it is identical to dharma-nature."