華嚴五十要問答 2.15

2.15

Second, explaining their meaning and revealing the differences in scope between host and guest: As the Mahāyānasaṃgraha says, 'What is called thorough inquiry? It refers to name, referent, intrinsic nature, and distinction. When the bodhisattva, regarding name, sees only name; regarding referent, sees only referent; regarding the designation of the intrinsic nature of name and referent, sees only the designation of the intrinsic nature of name and referent; and regarding the designation of the distinction of name and referent, sees only the designation of the distinction of name and referent; having overcome doubt and attained decisive comprehension with respect to these four points, this is called the gate of thorough inquiry.' As for why 'designation' is applied to intrinsic nature and distinction: it is because the contemplation characteristics of the latter two dharmas are deep. If based on contemplation of reality, all four dharmas are designations. Question: Based on what contemplation characteristics is it known that the latter two are deep and not shallow? Answer: The two dharmas of name and referent are straightforwardly grasped at first glance, so the view is not deep and heavy. Intrinsic nature and distinction establish grasping through verifying their reasoning, and are therefore especially heavy. Turning around and remedying them so that the contemplation is accomplished requires applied effort and operation before the contemplation appears, and is therefore deep. When the text says 'regarding name, seeing only name' and so forth: the bodhisattva, with respect to real names, sees them all as nominal names and non-names, not seeing real names. The referent and so forth are also like this. As for the differences in scope between host and guest: taking emptiness as the host and reality as the guest; taking nominality as the host and reality as the guest. Why is this? Because the Mahāyānasaṃgraha says, 'having non-existence as intrinsic nature.' Moreover, this is known because contemplating name and referent is merely establishing thorough inquiry nominally. Some take cause as the host and fruition as the guest. Why is this? Because the guest is established relying on the host, floating and unrooted. The host serves as the support for the guest, enabling its tasks to be accomplished. This is how it is known. Mutually serving as cause and fruition accomplishes the meaning of host and guest. Therefore the Mahāyānasaṃgraha says, 'Name and referent are mutually guests; the bodhisattva should thoroughly inquire into them.' Hence this is known. Question: If the meaning is like this, why does the Mahāyānasaṃgraha say, 'Name has no existence, and is a guest with respect to referent; referent has no existence, and is a guest with respect to name'? If based on this text, then 'having no existence' is the meaning of guest; why then do you say that emptiness and non-existence are the meaning of host? Answer: These words appear hidden at first, and should be considered carefully. Saying 'having no existence' is precisely real existence. In parikalpita-svabhāva, existence and non-existence share the same meaning; without principle, there can be no difference, and this characteristic is difficult to manifest. If one only wishes to speak of reality, it involves not yet contemplating; if one only wishes to speak of emptiness, one will not know its scope. Therefore now, adducing name to speak of having no existence, one knows it is real. Next, exclusively adducing having no existence as the fundamental nature of name and referent, one knows that the preceding text's 'name having no existence' and 'referent having no existence' precisely speaks of reality. This is stated with respect to the cognitive sphere of contemplating wisdom, and should be carefully considered.