華嚴經內章門等雜孔目章 2.75

2.75

Explanation of the section on the enumeration of dharmas at the beginning of the Chapter on the Assembly Gathering like Clouds and Speaking Verses. As for the enumeration of dharmas: having intrinsic nature, it is called a dharma; being a model and rule, it is called a dharma; also, facing the mind, it is called a dharma. 'Enumeration' means the numerical categories of dharmas. All principles and phenomena arising in response to conditions exist within conventional numerical categories; hence they are called enumeration. If one wishes to know their demarcations, there are briefly five tiers, which are the teachings that serve as rules for the people of the five vehicles. As for its first demarcation, as the Vimalakīrtinirdeśa Sūtra says, there are the two gates of revulsion and aspiration. First, as for the gate of revulsion: 'This body is impermanent, without strength, without power, without firmness, a thing that quickly decays, not to be trusted. It is suffering, it is affliction, the gathering place of manifold diseases. Worthy sirs! Such a body is not clung to by the wise. This body is like a mass of foam, unable to be grasped; this body is like a bubble, unable to endure for long; this body is like a mirage, born of thirst and craving; this body is like a plantain tree, with no firmness inside; this body is like an illusion, arising from inverted views; this body is like a dream, being a false perception; this body is like a shadow, appearing from karmic conditions; this body is like an echo, belonging to causes and conditions; this body is like a floating cloud, changing and vanishing in an instant; this body is like lightning, not remaining for a single thought-moment. This body is without a master, being like earth; this body is without a self, being like fire; this body is without a lifespan, being like wind; this body is without a person, being like water. This body is not real, taking the four great elements as its house. This body is empty, free from self and what belongs to self. This body is insentient, like grass, trees, tiles, and pebbles. This body is without an agent, moved by the force of wind. This body is impure, filled with filth. This body is deceptive; though temporarily sustained with bathing, clothing, and food, it must inevitably end in destruction. This body is a calamity, afflicted by the hundred and one illnesses. This body is like an old well on a hill, pressed by old age. This body is unstable, bound to die. This body is like poisonous snakes, like murderous bandits, like an empty village, composed together of the aggregates, realms, and sense fields. Worthy sirs! This should be reviled and loathed.' Second, as for the gate of aspiration: 'One should delight in the Buddha body. Why is that? The Buddha body is the Dharmakāya. It is born of immeasurable merit and wisdom; born of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; born of loving-kindness, compassion, sympathetic joy, and equanimity; born of the perfections of generosity, keeping precepts, patience and gentleness, vigorous exertion, meditative concentration, liberation, samādhi, extensive learning, and wisdom; born of expedient means; born of the six supernormal powers; born of the three knowledges; born of the thirty-seven aids to awakening; born of calming and insight; born of the ten powers, four fearlessnesses, and eighteen unshared dharmas; born of cutting off all unwholesome dharmas and gathering all wholesome dharmas; born of reality; born of non-negligence; from such immeasurable pure dharmas is the Tathāgata's body born. Worthy sirs! Those who wish to attain the Buddha body and sever the sicknesses of all sentient beings should generate the mind of anuttarā-samyak-saṃbodhi.' This teaching corresponds to the two realms of revulsion and aspiration for humans and devas, and even the Brahmā realm is included in this teaching. If taken according to its demarcation, the meaning corresponds to the expedients for progressing toward the śrāvaka and the beginning of the initial teaching. Its demarcation of meaning corresponds to all dharmas being empty and existing only as names. Names are of two kinds: first, discriminative names; second, reflective names. Based on these two kinds of names, all dharmas are established. One should know that all dharmas such as the aggregates, sense fields, and realms are established in this way based on the beginning of the initial teaching; the perverse good roots of humans and devas do not enter this teaching. Furthermore, relying on the Hīnayāna of those who are foolish regarding dharmas, śrāvakas and pratyekabuddhas establish their enumeration of dharmas based on the parikalpita nature. The demarcations of all mundane and supramundane names and numbers, exactly as the correct meanings determined and evaluated in the Abhidharmakośa and the Mahāvibhāṣā, are the correct enumerations of dharmas. The demarcations of dharma characteristics revealed by the tenets of the various sects enter into the subsidiary Hīnayāna. Since they are identical in being parikalpita, they are not subsumed under the Mahāyāna. However, these names and numbers are all various cognitive objects, and they still serve as expedients for the correct Hīnayāna to turn the mind toward the Mahāyāna; this can be inferred accordingly. This corresponds to the demarcation of the enumeration of dharmas of the two vehicles of śrāvakas and pratyekabuddhas among the five vehicles. Furthermore, regarding the fourth, the Mahāyāna teaching, it relies on the Vimalakīrtinirdeśa Sūtra: 'Dharmas are without sentient beings, because they are free from the defilement of sentient beings. Dharmas are without a self, because they are free from the defilement of self. Dharmas are without lifespan, because they are free from birth and death. Dharmas are without a person, because their prior and subsequent limits are severed. Dharmas are constantly quiescent, because all marks are extinguished. Dharmas are free from marks, because they have no cognitive object. Dharmas are without names, because speech is severed. Dharmas have no exposition, because they are free from coarse and subtle thought. Dharmas have no shapes or marks, being like space. Dharmas have no conceptual proliferation, being ultimately empty. Dharmas are without what belongs to self, because they are free from what belongs to self. Dharmas are without discrimination, because they are free from the consciousnesses. Dharmas have no comparison, because they are without relativity. Dharmas do not belong to causes, because they do not reside in conditions. Dharmas are identical with the dharmatā, because they enter all dharmas. Dharmas accord with suchness, because there is nothing to accord with. Dharmas abide in the limit of reality, because the extremes do not waver. Dharmas are without shaking, because they do not rely on the six dusts. Dharmas are without coming and going, because they constantly do not abide. Dharmas accord with emptiness, follow the signless, correspond to the wishless; dharmas are free from good and ugly; dharmas are without arising and ceasing; dharmas have no refuge; dharmas transcend eye, ear, nose, tongue, body, and mind; dharmas have no high or low; dharmas are constantly abiding and unmoving; dharmas are free from all observed practices.' Taking the gate of the aggregates as the standard, all dharmas of realms and sense fields are completely like this, their marks being empty. If there were no truly empty nature, no dharmas could be established. Why is this so? It is because they are empty. Its demarcation of meaning corresponds to the end of the initial teaching. When one wishes to preach the Dharma, there is also a protocol. Preaching the Dharma is like preaching on the gate of form: form has the meaning of obstruction, and the meaning of obstruction is empty. Why is this so? Because the meaning of obstruction is just parikalpita discrimination. Furthermore, the conditioned meaning of obstruction is non-discriminative; therefore, when preaching the Dharma, there is no preaching and no showing, and those who listen to the Dharma have no hearing and no obtaining—just as a phantom magician preaches the Dharma to phantom people, one should establish this intention and preach the Dharma. One should understand that the faculties of sentient beings are sharp or dull, be skilled in knowledge and vision without hindrance, praise the Mahāyāna with a mind of great compassion, remember to repay the Buddha's kindness without severing the Three Jewels, and preach the Dharma thereafter. The preacher is empty, and the preaching does not sever the Three Jewels. The rest should all be modeled on this. Furthermore, the Vimalakīrtinirdeśa Sūtra says: 'Maitreya! You should cause these devaputras to abandon the view of discriminating bodhi. Why is this? Bodhi cannot be attained with the body, nor can it be attained with the mind. Quiescent extinction is bodhi, because all marks are extinguished. Non-observation is bodhi, because it is free from all conditions. Non-action is bodhi, because it is free from recollection. Severance is bodhi, because all views are abandoned. Separation is bodhi, because it is free from all false thoughts. Obstruction is bodhi, because it obstructs all vows. Non-entry is bodhi, because it has no covetous attachment. Accordance is bodhi, because it accords with suchness. Abiding is bodhi, because it abides in the dharmatā. Reaching is bodhi, because it reaches the limit of reality. Non-duality is bodhi, because it is free from mind and dharmas. Equality is bodhi, because it is equal to space. The unconditioned is bodhi, because it has no arising, abiding, or ceasing. Cognition is bodhi, because it understands the mental activities of sentient beings. Non-meeting is bodhi, because the sense fields do not meet. Non-conjunction is bodhi, because it is free from the habit-energies of affliction. Placelessness is bodhi, because it has no form or color. Nominal designation is bodhi, because names are empty. Being like an illusion is bodhi, because there is no grasping or discarding. Non-distraction is bodhi, because it is constantly quiescent by nature. Sublime quiescence is bodhi, because its nature is pure. Non-grasping is bodhi, because it is free from clinging. Non-difference is bodhi, because all dharmas are equal. Incomparability is bodhi, because nothing can serve as a metaphor for it. Subtlety is bodhi, because all dharmas are difficult to know. Why is this so? Because all dharmas are suchness.' Therefore, according to this demarcation, the meaning corresponds to the final teaching. All numerical categories of dharmas such as aggregates, sense fields, and realms are known in accordance with this: if there were no non-empty suchness, no dharmas could be established, because all dharmas are established based on the non-abiding root. Furthermore, the Vimalakīrtinirdeśa Sūtra says: 'At that time, Vimalakīrti remained silent without a word. Mañjuśrī exclaimed: This is truly entering the Dharma gate of non-duality.' The meaning corresponds to the sudden teaching's silence that cuts off the myriad dharmas; all defiled and pure dharmas of the aggregates, sense fields, and realms are identical to this. If there were not Vimalakīrti's principle of silent non-duality, no dharmas could be established; that is how it is known. Hence the Abhidharmasamuccaya says: 'Not depending on nominal expressions or other faculties and objects is called truly existing.' Everything is truly existing, which demonstrates that depending on nominal expressions, faculties, and objects is conventional existence. Furthermore, according to the teaching gate of inexhaustible complete interpenetration, that is, the hundred phrases on the marks of suchness in the eighth dedication of the Avataṃsaka Sūtra, its meaning corresponds to the abridged teaching. Samantabhadra's nature-origination corresponds to the broad meaning, which is the ultimate tenet of inexhaustible complete interpenetration. All inexhaustible enumerations of dharmas and the enumerations of the other vehicles are what is designated by the Ekayāna and are just the Ekayāna; because they are accomplished together within the ocean-seal samādhi, they are not spoken of within samādhi. Those of the shared teaching are subsumed under the remote expedients entering the Ekayāna. Furthermore, as for the gates of established and non-established: this is the meaning of the three vehicles, spoken in mutual contrast between the sudden and gradual teachings. Because the gradual relies on the teaching, it is the gate of the established, and it is also called preaching based on the knowledge of the stability of dharmas. The sudden teaching is named the gate of the non-established. Furthermore, spoken according to their own tenets within the five teaching gates: not relying on nominal expressions, faculties, or objects is the gate of the non-established; relying on nominal expressions, faculties, or objects is the gate of the established. This should be understood accordingly.