華嚴經明法品內立三寶章 2.51

2.51

As for the metaphor: for instance, a phantom rabbit depends on a kerchief, which has two aspects: first, the rabbit; second, the kerchief. The rabbit also has two meanings: first, the meaning of distinction among characteristics; second, the meaning of emptiness of essence. The kerchief also has two meanings: first, the meaning of abiding in its own station; second, the meaning of the entire essence becoming the rabbit. This kerchief and rabbit are neither one nor different. Furthermore, "not different" has four propositions: (1) Because the meaning of becoming the rabbit on the part of the kerchief and the meaning of distinction among characteristics on the part of the rabbit unite into a single limit, they are therefore not different; this is to follow the branch from the root, clarifying non-difference with respect to the branch. (2) Because the meaning of abiding in its own station on the part of the kerchief and the meaning of emptiness of essence on the part of the rabbit unite into a single limit, they are therefore not different; this is to return the branch to the root, clarifying non-difference with respect to the root. (3) Because the root to which the gathered branch returns and the branch that proceeds from the gathered root—these two are harmonized in pair and both preserved unobstructed, they are therefore not different; this is the simultaneous preservation of root and branch, unobstructed non-difference. (4) Because the branch that is gathered to return to the root and the root that is gathered to follow the branch are both obliterated, they are therefore not different; this is the simultaneous obliteration of root and branch, equal non-difference. Second, the meaning of "not one" also has four propositions: (1) Because the meaning of abiding in its own station on the part of the kerchief and the distinction among characteristics on the part of the rabbit are contrary to each other, they are therefore not [one]; this is non-oneness through mutual opposition. [(2)] The meaning of becoming the rabbit on the part of the kerchief and the meaning of emptiness of essence on the part of the rabbit mutually impair each other, so they are not one. (3) Because the station of that mutual opposition and that of this mutual impairment are distinct, they are therefore not one: "opposition" means they turn away from and abandon each other, far removed from one another; "mutual impairment" means they directly confront each other and intimately consume and harm each other; therefore, they are not one in being near and far. (4) Because through extreme mutual impairment they are obliterated and yet not obliterated, and because through extreme mutual opposition they are preserved and yet not preserved, this meaning of neither being obliterated nor preserved is non-oneness; this is non-oneness through formation and destruction. Furthermore, these four [propositions of] non-oneness and the above four [propositions of] non-difference are also not one, because their meanings are not confused. Moreover, the above four [propositions of] non-difference and these four [propositions of] non-oneness are also not different, because principle is pervasive and unimpeded throughout. Therefore, if taken via the gate of non-difference, all gates extremely harmonize and converge; if taken via the gate of non-oneness, all meanings are in extreme conflict and dispute. That which is extremely conflicting and yet extremely harmonious is unobstructed phenomena.