華嚴經內章門等雜孔目章 2.89

2.89

真如有二門：一者一乘真如、二者三乘真如。一乘真如者，有二種門：一別教門、二同教門。別教門者，謂圓通理事統含無盡因陀羅及微細等，廣如下經第八迴向百句如中說。同教門者，即與三乘義同，但由智迴向故，入一乘攝。二者三乘真如，復有二門：一頓教門、二漸教門。頓教門者，如《維摩經．不二法門品》維摩直默以顯玄意者是。此如絕於教義，相想不及。廣如《大般若經．那伽室利分》說。漸教門者，略有三門：一終教門、二始教門、三世間所知門。終教門者，復有二種：一始、二終。言始門者，即《維摩經》中〈不二法門品〉三十二菩薩顯不二法門者是。言終門者，即〈不二法門品〉文殊所顯不二者是。其終始兩門，並具無分別教義空有二門。始教門者，復有二種：一始、二終。言始門者，如《百法明門論》六種無為屬一切法攝，人法二空方入空攝，得知真如不及二空，二空為上。此門亦通分別、無分別教義。言終門者，如《維摩經．弟子品》內，為迦栴延說不生不滅是無常義等。又《金剛般若經》微塵即非微塵等。又依《對法論》，開六無為成八無為。三種真如，即屬無為攝，得知真如成無為。上此初教始終，並通分別無分別教義。無分別義者，謂證真如。無分別教者，謂比觀意言無分別境，悟大乘言教故。分別教義者，謂教義即空故。今初教門中真如但是空義，不同終教。言世間所知門者，復有二種：一始、二終。言始門者，即人天正善根，及愚法聲聞緣覺等，入真實性攝。故《中邊分別論》云「世間所知真實，入真實性攝。」準此論文，世間唯除虛誑妄語等，餘竝入真實，由許是菩提遠方便故。言終門者，故《論釋》云「謂一切法但有名，謂分別名、思惟名。」得知不同遠方便法。此義唯局二種十名中，為是大乘近方便故。言真如者，自體堅固不可破壞，觸物皆順，不相違故。亦無相可取，由真如故。乃至流在十名，理不可壞故，同是真如。餘義準可知。

Tathatā has two approaches: first, Ekayāna tathatā; second, Triyāna tathatā. As for Ekayāna tathatā, there are two kinds of approaches: first, the distinctive teaching approach; second, the common teaching approach. The distinctive teaching approach refers to the complete interpenetration of principle and phenomena, universally containing the inexhaustible Indra[-net], the subtle, and so forth, as expounded extensively below in the hundred clauses on tathatā in the eighth dedication of the sūtra. The common teaching approach is identical in meaning to the Triyāna, but because of dedication through wisdom, it enters into inclusion under the Ekayāna. Second, Triyāna tathatā further has two approaches: first, the sudden teaching approach; second, the gradual teaching approach. The sudden teaching approach is, as in the 'Dharmamukha of Nonduality' chapter of the Vimalakīrti Sūtra, where Vimalakīrti remains directly silent to reveal the profound meaning. This tathatā transcends doctrine and meaning, beyond marks and conceptual thought. It is expounded extensively as in the 'Nāgaśrī Division' of the Mahāprajñāpāramitā Sūtra. As for the gradual teaching approach, there are in brief three approaches: first, the final teaching approach; second, the initial teaching approach; third, the approach of worldly knowledge. The final teaching approach further has two kinds: first, the initial; second, the final. As for the initial approach, it is, in the 'Dharmamukha of Nonduality' chapter of the Vimalakīrti Sūtra, where the thirty-two bodhisattvas reveal the entrance into nonduality. As for the final approach, it is, in the 'Dharmamukha of Nonduality' chapter, the nonduality revealed by Mañjuśrī. Both these initial and final approaches possess the two doors of emptiness and existence of the non-conceptual doctrine and meaning. The initial teaching approach further has two kinds: first, the initial; second, the final. As for the initial approach, as in the Treatise on the Door to Understanding the Hundred Dharmas (Baifa mingmen lun), the six kinds of unconditioned [dharmas] belong to the inclusion of all dharmas, and only through the two emptinesses of person and dharmas do they enter inclusion under emptiness; hence one knows that tathatā does not equal the two emptinesses, and the two emptinesses are superior. This approach also extends across both conceptual and non-conceptual doctrine and meaning. As for the final approach, as in the 'Disciples' chapter of the Vimalakīrti Sūtra, where it is explained to Kātyāyana that non-arising and non-ceasing are the meaning of impermanence, and so forth; also as in the Vajracchedikā-prajñāpāramitā Sūtra, 'fine dust is just non-fine-dust,' and so forth; also relying on the Abhidharma-samuccaya-bhāṣya (Duifa lun), the six unconditioned [dharmas] are expanded into eight unconditioned [dharmas], and the three kinds of tathatā belong to inclusion under the unconditioned, so one knows that tathatā constitutes the unconditioned. Both the initial and final of this initial teaching above extend across conceptual and non-conceptual doctrine and meaning. The non-conceptual meaning refers to realized tathatā. The non-conceptual doctrine refers to inferentially contemplating that the object of mental speech is non-conceptual, thereby awakening to the verbal teachings of the Mahāyāna. The conceptual doctrine and meaning refers to the fact that doctrine and meaning are themselves empty. Now in this initial teaching approach, tathatā is merely the meaning of emptiness, unlike the final teaching. As for the approach of worldly knowledge, it also has two kinds: first, the initial; second, the final. As for the initial approach, the correct roots of goodness of humans and devas, as well as the śrāvakas and pratyekabuddhas who are ignorant of the Dharma, enter inclusion under the real nature (tattvārtha). Thus the Madhyānta-vibhāga-śāstra states: 'The reality known to the world enters inclusion under the real nature.' In accord with this treatise text, in the worldly, except for deceit and falsehood and the like, all the rest enter reality, because they are admitted to be distant expedients for bodhi. As for the final approach, the Commentary on the Treatise (Lunshe) states: 'It means all dharmas are merely names, namely conceptual names and reflective names.' One knows this is not the same as distant expedient dharmas. This meaning is confined solely to the two kinds of ten names, because it is an immediate expedient of the Mahāyāna. As for 'tathatā,' its self-nature is solid and indestructible; whatever object it touches, it conforms to it without contradiction. Nor are there marks that can be grasped, because of its being tathatā. Even as it flows into the ten names, its principle cannot be destroyed, and thus all alike are tathatā. The remaining meanings can be inferred by extension.