華嚴經內章門等雜孔目章 4.69

4.69

夫圓通之法，以具德為宗。緣起理實，用二門取會。其二門者，所謂同、別二教也。別教者，別於三乘故。《法華經》云「三界外別索大牛之車」故也。同教者，經云「會三歸一」，故知同也。又言同者，眾多別義：一言通目故言同。又會義不同，多種法門，隨別取一義，餘無別相，故言同耳。所言同者，三乘同一乘故。又言同者，小乘同一乘故。又言同者，小乘同三乘故。前德已述通別二教，而未見釋相。今以理求，通之與同義無別趣也。問：所以佛教多用一言通目諸義。既通目諸義，於辯才中云何得明法義及辭樂說等耶？答：佛教若不通目，有情眾生隨言取義以定根性，無由以近會其遠旨。所以佛教存通目者，依其論道及施設道，以生智滅惑、顯理成果之便巧也。故《華嚴》中信解行等諸位，以信一言成其信位，位中所含即通成解行理事等一切法門，亦簡前後諸位法相不同，及會普眼境界一乘無礙陀羅尼門。據斯聖巧，一言之下玄復玄耳。又《華嚴經》文，前之五會，及十明已後，盡〈不思議品〉，即以一乘別教從三乘說。十地中文，即用一乘圓教從三乘教，以顯一乘別教說。所以知者，故文中以悉曇字音會成無盡故也。普賢性起，用彼一乘別教，以顯一乘文義，由彼文中是廣大說故。〈離世間〉下二會之文，一乘行法以始標終說，故教義俱一乘也。又十地以前四會中六決定文，何故不依十數而說？答：為六決定是本分義深，體略難解，故寄三乘之教，却顯一乘玄趣，令其聞者一往易解也。經文善巧二文交絡二義，顯宗分齊，極善妙也。三乘緣起，緣聚即有、緣散則離。一乘緣起，緣聚不有、緣散未離。此約所對不同，故成綺互明耳。又如同體依持，以明因果理性體融，在因為因、在果為果，其性平等，據緣以說。在一乘即圓明具德，處三乘則一相孤門，在小乘廢深論淺，居凡有則唯事空文。此即理之妙趣也。又一乘之法，對機以明別，非謂自相而可別。隨機論別，別別別別別別別別別別。所以說十者，欲顯無量故。又一乘同法，對智以彰同。若引機以會同，則同同同同同同同同同同同，即窮無盡也。又小乘未窮論道，故有諍論。三乘及同教，窮其論道，故有定論。別教一乘，絕其論道故，無論義經，法門具滿，無喻可說故，無譬喻經。法門圓備，不可由致而說故，無因緣經。此則佛法善施、教網極巧然矣。又《佛性論》明其通觀，通觀滅諸惑，通證諸理、通成諸行、通剋諸果，此約一乘同教言。若一乘別教說，即通通通通通通通通通通，窮其法界也。餘竝準之。又梁《攝論》云「生死即涅槃，無二無此彼故」者，欲明即事備真矣。又諸三乘經論所明位地，及差別次第法相門等，竝約信解門中作如是說故。《大論》云「隨一方化儀」也。若據行法，則不如是，行解亦入解門。又別教一乘佛，及普賢願行等法，始終皆齊，無有前後，仍於諸法義隨舉為首、餘即為伴，宜可準之。若隨機欲，或有總知，謂大學者；或有別知，謂小乘學者。一乘同別教義，依海印定起，普眼所知；三乘教義，依佛後得法住智說，聞思修及報生善意識，并內證梵行勝智，及真實智所知，此約別相說。又一乘法義，出出世證，餘時見聞及比解行；三乘法義，出世得證，世間比而解行。一乘法義，佛及普賢菩薩願行建立，有情眾生依而住持；三乘法義，眾生業行建立，佛菩薩等依而住持。一乘法義，臨其玄想，玄想頓得，若見於佛，頓見頓見頓見頓見頓見頓見頓見頓見頓見頓見。稱名亦爾，菩薩亦然。一乘法義，成佛共一切眾生，同時同時同時同時同時同時同時同時同時同時同時成佛。後後後後後後後後後後，皆新新斷惑，亦不住學地而成正覺也。普賢菩薩行願亦爾。三乘即不然。又別教之中，亦有同別。由多即一，是其同也；為一中多，即是別也。同教之中，亦有同別。一乘三乘，同一善巧，是其同也；各為據機別，即是別也。有情眾生所知之境，則無上來所明諸義。何以故？為是遍計故。前德云「惟一實之淵曠，嗟萬像之繁雜，真俗異而體同，凡聖分而道合」者，此則先人已通斯趣耳。上來所舉，略開一乘宗序之狀相也。其間三乘法相次第，明義取解；法式列名出體，釋得名所以；辨寬狹，明位地。障治相擬，通局隨義，分別具緣多少。問答釋疑等，具如諸章及諸論也。

Now, the method of complete interpenetration takes the possession of all virtues as its central tenet. The reality of the principle of pratītyasamutpāda is grasped and comprehended through two approaches. These two approaches are the so-called common and distinct teachings. As for the distinct teaching, it is distinct from the Triyāna; hence the Saddharmapuṇḍarīka Sūtra says, "Outside the three realms, they separately seek the great bullock cart." As for the common teaching, the sūtra says, "converging the three to return to the one"; thus we know it is common. Furthermore, to speak of "common" means that numerous distinct meanings are universally designated by a single phrase; hence it is called "common." Moreover, when converging meanings that are not identical—many kinds of doctrinal approaches—one meaning is taken in accordance with a distinction, and the rest have no distinct characteristics; thus it is called "common." That which is called "common" is because the Triyāna is identical with the Ekayāna. Again, it is called "common" because the Hīnayāna is identical with the Ekayāna. Again, it is called "common" because the Hīnayāna is identical with the Triyāna. Former virtuous masters have already discussed the open and distinct teachings, yet one has not seen their characteristics explained. Now, investigating through principle, the meanings of "open" and "common" have no different purport. Question: Why is it that the Buddha's teaching often uses a single phrase to designate universally all meanings? Since it universally designates all meanings, in eloquence, how can the Dharma, its meanings, phrased expression, joyful discourse, and so forth be clarified? Answer: If the Buddha's teaching did not universally designate them, sentient beings would take meanings according to literal phrases and thereby fix their faculties and natures, having no way to comprehend that distant purport through what is close at hand. Therefore, that the Buddha's teaching maintains universal designations is an expedient skill based on the path of discourse and the path of provisional establishment to give rise to wisdom, eliminate delusion, reveal the principle, and consummate the fruition. Thus, in the Avataṃsaka Sūtra, in the various stages such as faith, understanding, and practice, the stage of faith is established by the single word "faith," and what is contained within that stage universally establishes all doctrinal approaches such as understanding, practice, principle, and phenomena, while also differentiating the various dharmalakṣaṇas before and after that stage and converging them into the realm of the universal eye, the unimpeded dhāraṇī-doors of the Ekayāna. Relying on this holy skill, under a single phrase, it is profound and profound again. Furthermore, regarding the text of the Avataṃsaka Sūtra: the first five assemblies, as well as everything after the Ten Clarifications up to the end of the "Acintya Chapter," are spoken from the perspective of the Triyāna by means of the distinct teaching of the Ekayāna. The text of the Daśabhūmi employs the perfect teaching of the Ekayāna through the Triyāna teaching to reveal the distinct teaching of the Ekayāna. How is this known? It is because within the text, the Siddhaṃ letter-sounds are converged to consummate the inexhaustible. The "Emergence of the Nature of Samantabhadra" chapter uses that distinct teaching of the Ekayāna to reveal the text and meaning of the Ekayāna, because in that text it is an expansive discourse. As for the text of the two assemblies from "Leaving the World" onward, the practice-dharma of the Ekayāna is expounded by marking the end from the beginning; thus both teaching and meaning are Ekayāna. Furthermore, why are the six determinations in the four assemblies prior to the Daśabhūmi not spoken according to the number ten? Answer: Because the six determinations are of profound fundamental meaning, and their substance is brief and difficult to understand, they therefore draw upon the teaching of the Triyāna to reveal the profound purport of the Ekayāna, allowing listeners to understand easily on a first encounter. In the scripture's skillfulness, the two texts interlace the two meanings, revealing the demarcation of the tenets with supreme excellence and subtlety. In Triyāna pratītyasamutpāda, when conditions gather, there is existence; when conditions disperse, there is separation. In Ekayāna pratītyasamutpāda, when conditions gather, there is non-existence; when conditions disperse, there is not yet separation. Because what they are addressed to is not the same, they alternately clarify each other. Moreover, it is like the dependence on the identical essence: to clarify that cause and fruit, principle and nature, are harmoniously merged in substance—in the cause being cause, in the fruit being fruit, their nature is equal, spoken in accordance with conditions. In the Ekayāna, it is perfectly luminous and possesses all virtues; situated in the Triyāna, it is a single characteristic and an isolated approach; in the Hīnayāna, it discards the profound to discuss the shallow; dwelling in ordinary existence, it is merely phenomenal empty words. This is the wondrous purport of principle. Furthermore, the teaching of the Ekayāna clarifies distinction in relation to faculties; it does not mean that its own characteristic can be differentiated. Discussing distinctions according to faculties: distinct, distinct, distinct, distinct, distinct, distinct, distinct, distinct, distinct, distinct. Why it speaks of ten is because it wishes to reveal the immeasurable. Furthermore, the common dharma of the Ekayāna reveals identity in relation to wisdom. If faculties are drawn upon to converge into identity, then it is: identical, identical, identical, identical, identical, identical, identical, identical, identical, identical, identical—that is, exhausting the inexhaustible. Furthermore, because the Hīnayāna has not exhausted the path of discourse, there is disputation. The Triyāna and the common teaching exhaust the path of discourse; hence there are settled conclusions. Because the distinct teaching of the Ekayāna cuts off the path of discourse, it has no upadeśa-sūtras; because its doctrinal approaches are complete and full, having no metaphors that can be spoken, it has no avadāna-sūtras; because its doctrinal approaches are consummate and complete, incapable of being spoken through causes and origins, it has no nidāna-sūtras. This is indeed the Buddha-Dharma's skillful bestowal, the net of teachings being exceedingly subtle! Furthermore, the Fo xing lun clarifies its universal contemplation: universal contemplation eliminates all delusions, universally realizes all principles, universally accomplishes all practices, and universally attains all fruitions—this is spoken in terms of the common teaching of the Ekayāna. If spoken from the distinct teaching of the Ekayāna, it is: universal, universal, universal, universal, universal, universal, universal, universal, universal, universal, exhausting the dharmadhātu. The rest should all be patterned on this. Furthermore, the Liang translation of the Mahāyānasaṃgraha says: "Saṃsāra is nirvāṇa, because there is no duality and neither this nor that"—this wishes to clarify that phenomena directly encompass the real. Moreover, the stages, grounds, and differentiated sequences of the gates of dharmalakṣaṇa clarified in the various Triyāna sūtras and treatises are all spoken within the approach of faith and understanding in this manner. Thus the Da zhidu lun says: "In accordance with the converting ritual of a particular region." If based on the dharma of practice, it is not like this; practice-understanding also enters the approach of understanding. Furthermore, regarding the Buddha and the practices and vows of Samantabhadra and other dharmas of the distinct-teaching Ekayāna, the beginning and the end are entirely equal, without before or after; nevertheless, among all the meanings of dharmas, whichever is brought up is the chief, and the rest are companions—this should appropriately be applied. If following the inclinations of faculties: some have overall knowledge, called great scholars; some have differentiated knowledge, called Hīnayāna scholars. The meanings of the common and distinct teachings of the Ekayāna arise depending on the Sāgaramudrā-samādhi and are known by the universal eye; the teachings and meanings of the Triyāna are spoken relying on the Buddha's post-attainment knowledge of the stability of dharma, and are known through hearing, contemplation, cultivation, the karmically born good mental consciousness, together with the internal realization of the superior wisdom of pure practice and the real wisdom—this is spoken in terms of distinct characteristics. Furthermore, the dharma-meaning of the Ekayāna is realized transcendent to the world, and at other times is seen, heard, and practiced through inferential understanding; the dharma-meaning of the Triyāna is realized when world-transcending, while worldly beings practice through inferential understanding. The dharma-meaning of the Ekayāna is established by the vows and practices of the Buddha and Samantabhadra Bodhisattva, and sentient beings abide in and uphold it by relying on them; the dharma-meaning of the Triyāna is established by the karma and practice of sentient beings, and the Buddhas, bodhisattvas, and so forth abide in and uphold it by relying on them. In the dharma-meaning of the Ekayāna, when facing profound contemplation, profound contemplation is attained suddenly: if one sees the Buddha, it is seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly, seen suddenly. Invoking the name is also like this; the bodhisattva is likewise. In the dharma-meaning of the Ekayāna, becoming a Buddha is together with all sentient beings: at the same time, at the same time, at the same time, at the same time, at the same time, at the same time, at the same time, at the same time, at the same time, at the same time, at the same time becoming a Buddha. Later, later, later, later, later, later, later, later, later, later, they all newly sever delusions, and without abiding in the stage of training, consummate right awakening. The practices and vows of Samantabhadra Bodhisattva are also like this. In the Triyāna, it is not so. Furthermore, within the distinct teaching, there are also the common and the distinct: because the many is identical with the one, that is its commonality; being the many within the one, that is its distinction. Within the common teaching, there are also the common and the distinct: the Ekayāna and the Triyāna sharing the same expedient skill, that is their commonality; each being distinct based on faculties, that is their distinction. In the realm known by sentient beings, the various meanings clarified above do not exist. Why? Because it is parikalpita. As a former virtuous master said: "Only the abyss of the single reality is vast, alas, how crowded and intricate are the myriad images! True and conventional differ, yet their essence is identical; ordinary and noble are divided, yet the path unites them"—this shows that the ancients had already penetrated this purport. What has been raised above briefly opens the general features of the preface to the tenets of the Ekayāna. In the meantime, the sequence of the dharmalakṣaṇas of the Triyāna, clarifying meanings to obtain understanding; setting forth names and eliciting the essence in ritual form, explaining the reason for obtaining names; discerning broad and narrow, clarifying stages and grounds; matching hindrances and antidotes, their applicability according to the meaning, differentiating how many conditions are possessed; questions, answers, resolving doubts, and so forth, are fully as set forth in the various sections and various treatises.