華嚴法界玄鏡 2.13

2.13

釋曰：此下第二相成對。然下八門皆先標名，後謂字下解釋，下更不料揀。就此對中，先明理望於事，即第三門，先正釋；後以諸下，出所以。所以有二：一由無性故、二真如隨緣故。而文有三：初、明由無性成。《中論》云：「以有空義故，一切法得成。若無空義者，一切則不成。」《大品》云：「若諸法不空，則無道無果。」二、如波下，喻。喻有二義：一上喻無性，由水不守水自性故而能成波；二下喻真如隨緣成故，謂若無水則無有波，若無真如，依何法成？三、依如來藏下，合於上喻真如隨緣，即《勝鬘經》云：「依如來藏故有生死，依如來藏故有真如。」謂若無真如，將何合妄而成生死？以一切法離於真心無自體故，其如來藏即生死門之真如也。故〈問明品〉文殊難云：「心性是一，云何見有種種差別？」覺首答云：「法性本無生，示現而有生。」則是真如隨緣答。

Explanation: From here below is the second pair of mutual establishment. However, the subsequent eight gates all first state their names, and afterwards explain below the word “means”; below, no further distinctions are sorted out. In this pair, first it clarifies principle viewed in relation to phenomena, namely the third gate: first it directly explains; afterwards, from “because all...” onward, it sets forth the reason. There are two reasons: first, due to naturelessness; second, due to tathatā according with conditions. The text has three parts: first, clarifying establishment through naturelessness. The Madhyamakaśāstra says: “Because the meaning of emptiness exists, all phenomena are able to be established. If the meaning of emptiness did not exist, everything would not be established.” The Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra says: “If all phenomena were not empty, there would be no Path and no fruition.” Second, from “Just as a wave...” onward is the simile. The simile has two meanings: (1) above, it illustrates naturelessness: because water does not abide by the self-nature of water, it can form waves; (2) below, it illustrates establishment through tathatā according with conditions: that is, if there were no water, there would be no waves; if there were no tathatā, based on what phenomenon could they be established? Third, from “based on the tathāgatagarbha...” onward matches the above simile of tathatā according with conditions; that is, the Śrīmālā-sūtra says: “Based on the tathāgatagarbha there is saṃsāra; based on the tathāgatagarbha there is nirvāṇa.” This means that if there were no tathatā, what would unite with delusion to become saṃsāra? Because all phenomena are separated from the true mind and lack self-essence, the tathāgatagarbha is precisely the tathatā of the gate of saṃsāra. Therefore in the “Clarifying Questions” chapter, Mañjuśrī raises the challenge: “The mind-nature is one; why is there seen to be diverse distinctions?” Jñānaprabha answers: “The dharmatā is originally unarisen; it manifests and there is arising.” This is the answer of tathatā according with conditions.