華嚴法界玄鏡 2.23

2.23

釋曰：事望理也，亦有法、喻。《中論》曰：「若法從緣生，是則無自性。若無自性者，云何有是法？」無自性者是真理也，故事即理。故說眾生即如下，闇引《淨名》。《淨名．彌勒章》云：「一切眾生皆如也。」又云：「若彌勒得滅度者，一切眾生亦應滅度。所以者何？一切眾生即真如相，不復更滅。」森羅及萬象，一法之所印，觸事而真，不壞假名，而說實相，舉喻可知。是即第八眾生寂滅即是法身，第七法身隨緣名曰眾生。眾生、法身體一名異，從本已來未曾動靜，亦無隱顯。以名異故，有互相即、有互隱奪；以一體故，得互相即、得互隱顯。由此相即，真俗二諦曾不相違。夜摩偈云：「如金與金色，展轉無差別，法非法亦然，體性無有異。」理即事故雖空不斷，事即理故雖有不常。理即事故無智外如，為智所入；事即理故無如外智，能證於如。

The commentary says: Phenomena are viewed from principle, also with the Dharma and a metaphor. The *Madhyamakaśāstra* says: "If dharmas arise from conditions, they are devoid of svabhāva. If they are devoid of svabhāva, how can there be these dharmas?" That which is devoid of svabhāva is true principle, so phenomena are identical to principle. Thus, stating that sentient beings are identical to Suchness tacitly cites the *Vimalakīrti*. The "Maitreya Chapter" of the *Vimalakīrti* says: "All sentient beings are identical to Suchness." It also says: "If Maitreya attains parinirvāṇa, all sentient beings should also attain parinirvāṇa. Why is this? All sentient beings are the characteristic of True Suchness and do not undergo further extinction." The myriad phenomena of the cosmos are imprinted by the single Dharma; encountering phenomena is [encountering] the true; without destroying conventional designations, the true characteristic is expounded. Citing the metaphor can be understood [from this]. This means that the eighth [gate], the quiescence and extinction of sentient beings, is itself the dharmakāya; the seventh [gate], the dharmakāya adapting to conditions, is called sentient beings. Sentient beings and the dharmakāya are one in essence and different in name; from the beginning they have never moved or been still, nor have they been concealed or manifest. Because their names are different, there is mutual identity and mutual concealment and annulment; because they are of one essence, they are able to be mutually identical and mutually concealed or manifest. Due to this mutual identity, the two truths of the ultimate and the conventional never contradict each other. A verse of the Yāma [heaven] says: "Like gold and the color of gold, / In mutual relation they have no distinction; / So it is with dharmas and non-dharmas, / In essence and nature they have no difference." Because principle is identical to phenomena, although empty it is not annihilated; because phenomena are identical to principle, although existent they are not permanent. Because principle is identical to phenomena, there is no Suchness outside of wisdom to be entered by wisdom; because phenomena are identical to principle, there is no wisdom outside of Suchness that can realize Suchness.