華嚴經內章門等雜孔目章 1.64

1.64

Regarding the realm of the Buddhas, the realms of the Ekayāna, Triyāna, and Hīnayāna are each distinct. As for the realm of the Buddha-dharma known by followers of the Hīnayāna, it applies to those from the patience with suffering onward who have attained holy dharmas; anything short of this is not the realm of the Buddhas. As for the realm known by followers of the Triyāna, attaining the understanding of emptiness and signlessness is the realm of the Buddhas; if one understands according to marks, it is the dharma of ordinary beings. Although there are differences within it between the gradual teaching and the sudden teaching, and differences in slowness and swiftness, all without exception serve to perfect capacities, eliminate defects, and accord with principle; this is the Buddha's intent. If it accords with defects, it is saṃsāra, not the realm of the Buddhas. If based on the Ekayāna, it is generally and specifically associated with eleven dharmas as the realm of the Buddhas: 1. The realm of the Buddhas is equal to empty space; this is the general. 2. Based on the causes of the Ekayāna, it is cultivated over immeasurable kalpas. 3. Responding to what is entered, it accords with the nine times, its wisdom quiescent, unlike worldly views. 4. Accompanying the liberation of sentient beings, exhausting the realm of the Buddhas, when one is attained, all are attained. 5. Giving rise to conventional wisdom, unhindered across the three times, all completely like empty space. 6. Accompanying sentient beings, all dharmas expounded are individually differentiated according to their capacities and natures, abiding in the realm of the Buddhas. 7. Wishing to know the differing natures and categories of sentient beings, it unites with non-conceptualization, truly without discrimination. 8. The known realm of the Buddhas cannot be known by defiled consciousness, nor is it an object of the defiled mind. 9. By what mark does one definitively know the realm of the Buddhas? It means definitively knowing the gate of nature-arising, where teacherless wisdom, spontaneous wisdom, and so forth, supremely pure, are able to manifest to all living beings; this is definitively knowing the realm of the Buddhas. 10. Wishing to clearly illuminate the realm of the Buddhas, the dharmas of saṃsāra, defilements, karma, and retribution are quiescent and without abiding, ignorance has nowhere to operate, moving with equanimity in the world; in this way one clearly illuminates the realm of the Buddhas. 11. Wishing to know the vast breadth of the Ekayāna realm: knowing the minds of sentient beings exhausting the ten times, and with the mind of the Tathāgata in a single thought clearly comprehending everything completely; this is the vastness of the realm. If these dharmas are present, it is the realm of the Buddhas of the Ekayāna. Furthermore, the realm of the Buddhas has its causes and results. According to the Hīnayāna meaning, attaining the cause is not attaining the result; attaining the result entails relinquishing the cause. According to the Triyāna meaning, in the initial teaching, having attained the result one relinquishes the cause, yet the result is not separate from the cause, nor is it identical. The cause is neither cut off nor permanent. Why? Because cause and result are empty. According to the final teaching, the time is true suchness, without differentiation. According to the sudden teaching, every lifting of the mind accords with principle. According to the Ekayāna, the one is the all, the all is the one, and doctrines and principles correspond to Indra, the minute, and so forth.