華嚴法界玄鏡 2.23

2.23

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.