華嚴經內章門等雜孔目章 2.89

2.89

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.