華嚴經明法品內立三寶章 1.24

1.24

First, regarding the common characteristic, within it are contained the distinct characteristics and the perpetuating representation. This has two meanings: First, because those two kinds are both dependently originated and lack self-nature, they are not different from true emptiness; hence both are gathered within the common characteristic. Question: When they are gathered within the common characteristic, do those two exist, or do those two not exist? If they exist, how can they be identical to the common [characteristic]? For having distinctions, they are not the common characteristic. If they do not exist, how can one speak of gathering them? For if those two do not exist, there is nothing to be gathered. Answer: It is simply that those two are originally empty of self-nature; it is not by destroying those two that they become empty. Therefore the sūtra says: 'Form is emptiness; it is not that the extinction of form is emptiness.' Furthermore, the sūtra says: 'It is not by emptying form that it is called the emptiness of form; it is simply that form is emptiness and emptiness is form.' Therefore one should know that gathering the distinct into the common does not destroy the distinct. This is explained according to the initial teaching. Second, taking the two great aspects of essence and characteristic of tathatā as the internal perfuming cause, and its great aspect of function as the external perfuming condition, it causes acquired enlightenment to arise. In this acquired enlightenment, partial attainment is the Saṅgha, and complete fulfillment is the Buddha; the wondrous standard within this and the teaching within its function constitute the Dharma Jewel. Therefore, the distinct characteristics of the Three Jewels all arise from the common and are not different from the common; this is as explained in the Awakening of Faith. Furthermore, that treatise says: 'Inherent enlightenment, following defilement, gives rise to two kinds of characteristics, which are not separated from that inherent enlightenment: First, the characteristic of purity of wisdom, which means perfuming and practice in accordance with the power of the Dharma, cultivating according to reality.' This clarifies the Saṅgha Jewel. 'Fully perfecting expedient means, it shatters the characteristic of the compound consciousness, extinguishes the characteristic of the continuous mind, and reveals the dharmakāya because the wisdom is purely cleansed.' This clarifies the dharmakāya and the self-enjoyment body within the Buddha Jewel. 'Second, the characteristic of inconceivable activity: relying on the purity of wisdom, it can produce all superior and wondrous realms—namely, the characteristics of immeasurable merits are constantly uninterrupted, naturally corresponding to and variously manifesting according to the capacities of sentient beings so that they obtain benefit.' This clarifies the other-enjoyment body and the transformation body, as well as the teachings flowing forth and the emblematic forms of perpetuating representation, which are also included herein. Furthermore, that treatise says: 'As for inherent enlightenment, it means the essence of the mind is free from thought. The characteristic of being free from thought is equal to the realm of space, omnipresent, with the single characteristic of the dharmadhātu.' Here, since inherent enlightenment accords with conditions to produce these distinct characteristics without departing from that origin, they return to the common characteristic. Furthermore, the Liang treatise says: 'There is nothing that does not flow from this dharmakāya, and nothing that does not return to realize this dharmakāya.' Here, because they flow from it, they become the Dharma and Saṅgha; because they return to realize it, they constitute the Buddha Jewel. Thus, without destroying the distinct, it is constantly common; without violating the common, it is constantly distinct. It is just as gathering waves into mere water does not abolish motion, and gathering water into mere waves does not destroy wetness; taking up the entire essence includes everything, without losing either of the two meanings. One should know that the principle here is also like this; by contemplating it, it can be seen. Through this doctrine and principle, the common therefore fully contains the distinct. Furthermore, the characteristics of perpetuating representation are gathered within the great aspect of function in the true. Because the true characteristics represented by clay and [wood], and the teaching characteristics displayed by paper and ink, etc., are all the outflow of the most pure dharmadhātu; and shaving the head and wearing the kāṣāya are characteristics of world-transcendence that also flow from it and are not worldly dharmas. Therefore, in the sūtras, making images from bran, barley, date leaves, or a dew-basin, the merit is never destroyed and ultimately results in the great fruit. Moreover, when a kāṣāya reached the improper place of that hunter, its true characteristic was not destroyed and could cause the elephant king to give rise to a superior aspiration, and so on. Furthermore, it is like that thread rescuing the dragons from distress, and so on. And it is like leaving household life and breaking precepts yet all eventually attaining nirvāṇa, and so on. Furthermore, it can bring about birth among devas and humans to obtain ten kinds of merit, just as ox-bezoar retains its fragrance and when burned its aroma is rich. That their functioning is so extremely vast clarifies that these all flow from tathatā, and thus are not different from the true; moreover, they serve as emblematic signs of the true, causing all sentient beings to follow these signs and return to the true source, and thus are identical to the true. Hence the treatise says: 'The function of tathatā can produce the good causes and fruits of the worldly and transworldly.' Therefore, returning from the branch to the root, all the emblematic signs of the perpetuating Three Jewels are gathered within the characteristics and functions of the true.