華嚴法界玄鏡 1.13

1.13

The Commentary says: This lists the three names. True emptiness is the dharmadhātu of principle; the second is as its original name; the third is the dharmadhātu of the non-obstruction of phenomenon and phenomenon. As for "true emptiness," it is not annihilationist emptiness, nor is it emptiness detached from form; it clarifies emptiness right within existence, and is also without the characteristic of emptiness—hence it is called true emptiness, as fully detailed in the text. Second, regarding "the non-obstruction of principle and phenomena," principle has no physical characteristic, but exists entirely within characteristics; mutually eclipsing yet coexisting, it is therefore called non-obstructed, also as fully detailed in the text. Third, regarding "all-pervading and total inclusion," phenomena originally obstruct one another, differing as large and small; principle originally encompasses and pervades, unobstructed like space. Integrating phenomena by principle, phenomena are entirely like principle, even to the point that a dust particle or hair tip completely encompasses and pervades; these two viewed together constitute the ten gates, also as explained below. Now, phenomenal dharmas are called dhātu (jie): "dhātu" means division, because they are the boundaries of inexhaustible distinctions. Principle dharmas are called dhātu: "dhātu" means nature, because inexhaustible phenomenal dharmas share one identical nature. The unobstructed dharmadhātu possesses both meanings of nature and division, because it does not destroy principle and phenomena yet is unobstructed. The fourth dharmadhātu also possesses both meanings, because nature integrates into phenomena, and each phenomenal dharma does not destroy its characteristic, yet like nature is integrated and thoroughly unobstructed, multi-layered and inexhaustible.