華嚴一乘教義分齊章 4.59

4.59

第三、問答解釋者，然緣起法一切處通，今且略就緣成舍辨。問：「何者是總相？」答：「舍是。」問：「此但椽等諸緣，何者是舍耶？」答：「椽即是舍。何以故？為椽全自獨能作舍故。若離於椽，舍即不成。若得椽時即得舍矣。」問：「若椽全自獨作舍者，未有瓦等亦應作舍。」答：「未有瓦等時不是椽，故不作，非謂是椽而不能作。今言能作者，但論椽能作，不說非椽作。何以故？椽是因緣，由未成舍時無因緣，故非是緣也。若是椽者，其畢全成，若不全成不名為椽。」問：「若椽等諸緣各出少力，共作不全作者，有何過失？」答：「有斷常過。若不全成但少力者，諸緣各少力，此但多箇少力，不成一全舍，故是斷也。諸緣並少力皆無全成，執有全舍者，無因有故，是其常也。若不全成者，去却一椽時舍應猶在；舍既不全成，故知非少力並全成也。」問：「無一椽時豈非舍耶？」答：「但是破舍，無好舍也，故知好舍全屬一椽。既屬一椽，故知椽即是舍也。」問：「舍既即是椽者，餘板瓦等應即是椽耶？」答：「總並是椽。何以故？去却椽即無舍故。所以然者，若無椽即舍壞，舍壞故不名板瓦等，是故板瓦等即是椽也。若不即椽者，舍即不成，椽瓦等並皆不成；今既並成，故知相即耳。一椽既爾，餘椽例然，是故一切緣起法不成則已，成則相即，鎔融無礙，自在圓極，難思出過情量。法性緣起一切處準知。」

Third, explaining through questions and answers: the dharma of dependent origination pervades all places, but now it will be explained briefly with respect to a house formed by conditions. Question: 'What is the universal characteristic?' Answer: 'The house is.' Question: 'This is merely conditions such as rafters; what is the house?' Answer: 'The rafters are precisely the house. Why? Because the rafters entirely by themselves are alone able to make the house. If separated from the rafters, the house is not accomplished. When one obtains the rafters, one obtains the house.' Question: 'If the rafters entirely by themselves alone make the house, then before there are tiles and the like, they should also make the house.' Answer: 'When there are not yet tiles and the like, they are not rafters, and hence do not make it; it is not that they are rafters and yet unable to make it. Now, saying that they are able to make it only addresses the rafters being able to make it, and does not say that non-rafters make it. Why? Rafters are causes and conditions; since before the house is accomplished there are no causes and conditions, they are not conditions. If they are rafters, it is completely accomplished; if it is not completely accomplished, they are not called rafters.' Question: 'If the rafters and other conditions each exert a little strength, acting together rather than acting completely, what fault is there?' Answer: 'There is the fault of annihilationism and eternalism. If it is not completely accomplished but only a little strength, with each condition exerting a little strength, these are merely multiple bits of little strength and do not form a single complete house; hence, this is annihilationism. Since all the conditions have only a little strength and none have complete accomplishment, to grasp that there is a complete house would be to exist without a cause, which is eternalism. If it were not completely accomplished, then when one rafter is removed, the house should still remain; since the house is not completely accomplished [without it], we know that it is not that there is a little strength, but that they are completely accomplished.' Question: 'When lacking one rafter, is it not a house?' Answer: 'It is merely a broken house, not an intact house. Therefore, we know that an intact house belongs entirely to a single rafter. Since it belongs to a single rafter, we know that the rafters are precisely the house.' Question: 'Since the house is precisely the rafters, should the remaining boards, tiles, and so forth precisely be the rafters?' Answer: 'Altogether, they are entirely the rafters. Why? Because if one removes the rafters, there is no house. Why is this so? If there are no rafters, the house collapses; because the house collapses, they are not called boards, tiles, and so forth. Therefore, the boards, tiles, and so forth are precisely the rafters. If they were not identical with the rafters, the house would not be accomplished, and rafters, tiles, and so forth would all not be accomplished; now, since they are all accomplished, we know that they are mutually identical. As it is with one rafter, the remaining rafters follow by analogy. Therefore, if all dharmas of dependent origination are not accomplished, that is all; but if they are accomplished, they are mutually identical, fused without obstruction, sovereign and perfectly ultimate, inconceivable and transcending conceptual measurement. The dependent origination of the dharma-nature should be understood in this way in all places.'