華嚴一乘法界圖 1.35

1.35

問：上云因果不同，一家實德性在中道。未知所由，其義云何？答：此義其實難解。雖然，依天親論主，以六相方便立義分齊，准義道理隨分可解。若約十句以辨六相，如下說。今且約印像以明六相，示一乘三乘主伴相成現法分齊。所謂六相者，總相、別相、同相、異相、成相、壞相。總相者，根本印。別相者，餘屈曲別依止印，滿彼印故。同相者，印故，所謂曲別而同印故。異相者，增相故，所謂第一第二等曲別增安故。成相者，略說故，所謂成印故。壞相者，廣說故，所謂繁迴屈曲，各各自本來不作故。一切緣生法，無不六相成也。所謂總相者，義當圓教。別相者，義當三乘教。如總相、別相、成相、壞相等，不即不離、不一不異，常在中道。一乘三乘亦復如是，主伴相資，不即不離、不一不異，雖利益眾生，而唯在中道。主伴相成，顯法如是。一乘別教、三乘別教，准義可解。汝所問疑，義亦如是。初曲如因，乃至後曲如果，如初後不同而唯在當中，雖因果義別而唯住自如，依三乘方便教門故高下不同，依一乘圓教故無有前後。所以得知。如經說「又一切菩薩不可思議諸佛法明說，令入智慧地故。」論曰「一切菩薩者，謂住信行地。不可思議諸佛法者，是出世間道品。明者，見智得證。說者，於中分別。入者，信樂得證。智慧地者，謂十地智。」如本分中說，此是根本入，如經「又一切菩薩不可思議諸佛法明說，令入智慧地故。」此修多羅中說依根本入，有九種入：一者攝入，聞慧中攝一切善根故，如經「攝一切善根」故。二者思議入，思慧於一切道品中，智方便故，如經「善分別選擇一切佛法」故。三者法相入，彼彼義中無量種種智故，如經「廣知諸法」故。四者教化入，隨所思義名字具足善說法故，如經「善說諸法」故。五者證入，於一切法平等智，見道時中善清淨故，如經「無分別智清淨不離」故。菩薩教化眾生，即是自成佛法，是故利他亦名自利。六者不放逸入，於修道時中遠離一切菩提障故，如經「一切魔法不能染」故。七者地地轉入，出世間道品無貪等善根淨故，如經「出世間法善根清淨」故，復有善根能為出世間道品因故。八者菩薩盡入，於第十地入一切如來祕密智故，如經「得不可思議境界」故。九者佛盡入，於一切智人智故，如經「乃至得一切智人智境界」故。是諸入為挍量智義差別，次第轉勝，非根本入，一切所說十句中皆有六種差別相門。此言說解釋，應知除事。事者，謂陰界入等。六種差相者，謂總相、別相、成相、壞相。總相者是根本入，別相者餘九，別依止本、滿彼本故。同相者，入故。異相者，增相故。成相者，略說故。壞相者，廣說故，如世界成壞故。餘一切十句中，隨義類知。論文如是。唯是論主立宗道理，故知雖因果、信、解、行、迴、地，佛自位不動而無前後。何故，諸法各異，住自如故。一如多如，如如相不可得故。是故經云「問：云何深信佛法？答：一切諸法唯佛所知，非我境界。若如是者，名為深信佛法。」是其義也。

Question: Above it was said that cause and effect are distinct, yet the true virtuous functions of the single family have their nature in the Middle Way. We do not yet know the reason for this; what is its meaning? Answer: This meaning is indeed difficult to understand. Nonetheless, relying on the treatise master Vasubandhu, who established the delimitation of the doctrine through the upāya of the six characteristics, in accordance with the principle of this doctrine it can be understood to some extent. If we discriminate the six characteristics in terms of ten sentences, it is as explained below. For now, let us explain the six characteristics with reference to the form of the seal-diagram, showing the delimitation of manifest phenomena wherein the One Vehicle and the Three Vehicles mutually complete one another as primary and attendant. As for the so-called six characteristics, they are the universal characteristic, the particular characteristic, the common characteristic, the differential characteristic, the integrative characteristic, and the disintegrative characteristic. The universal characteristic is the root seal-diagram. The particular characteristic is that the remaining bends individually rely upon the seal-diagram and complete that seal-diagram. The common characteristic is their being the seal-diagram; that is, though the bends are distinct, they are commonly the seal-diagram. The differential characteristic is the characteristic of addition; that is, the bends, such as the first, second, and so on, are distinctively added and established. The integrative characteristic is the brief explanation; that is, the formation of the seal-diagram. The disintegrative characteristic is the extensive explanation; that is, the manifold circuitous bends, each originally not making [the whole on its own]. There are no conditioned dharmas that are not formed through the six characteristics. The universal characteristic corresponds in meaning to the Perfect Teaching. The particular characteristic corresponds in meaning to the Three Vehicles' teaching. Just as the universal characteristic, the particular characteristic, the integrative characteristic, and the disintegrative characteristic are neither identical nor separate, neither one nor different, and always in the Middle Way, so too are the One Vehicle and the Three Vehicles: assisting each other as primary and attendant, neither identical nor separate, neither one nor different, although they benefit sentient beings, they are solely in the Middle Way. As primary and attendant mutually completing one another, the manifestation of dharmas is like this. The Distinct Teaching of the One Vehicle and the Distinct Teaching of the Three Vehicles can be understood by analogy with this principle. Your question and doubt also have this meaning. The first bend is like the cause, and so on down to the last bend, which is like the effect; just as the beginning and the end are distinct yet both reside solely in the center, so although cause and effect are distinct in meaning, they solely abide in their own tathatā. Relying on the teaching gate of upāya of the Three Vehicles, they are hierarchically distinct; relying on the Perfect Teaching of the One Vehicle, there is no before or after. How is this known? As the sūtra says: 'Furthermore, the inconceivable dharmas of all Buddhas are clearly spoken for all bodhisattvas, in order to cause them to enter the stage of wisdom.' The treatise says: '“All bodhisattvas” refers to those abiding in the stage of faith and practice. “The inconceivable dharmas of all Buddhas” are the supramundane bodhipakṣa dharmas. “Clearly” means that seeing wisdom attains realization. “Spoken” means making distinctions therein. “Enter” means to attain realization through faith and joy. “Stage of wisdom” refers to the wisdom of the ten stages.' As said in the root portion, this is the root entry; as the sūtra says: 'Furthermore, the inconceivable dharmas of all Buddhas are clearly spoken for all bodhisattvas, in order to cause them to enter the stage of wisdom.' In this sūtra, it is explained that relying upon the root entry, there are nine kinds of entries: First is the entry of gathering, because in the wisdom born of hearing, all good roots are gathered; as the sūtra says: 'gathering all good roots.' Second is the entry of reflection, because the wisdom born of reflection acts as the upāya of wisdom within all bodhipakṣa dharmas; as the sūtra says: 'skillfully discerning and selecting all Buddha-dharmas.' Third is the entry into the characteristics of dharmas, because of the immeasurable and various wisdoms within each distinct meaning; as the sūtra says: 'broadly knowing all dharmas.' Fourth is the entry of conversion, because in accordance with the reflected meaning, one skillfully expounds the Dharma with complete names and words; as the sūtra says: 'skillfully expounding all dharmas.' Fifth is the entry of realization, because the wisdom of equality toward all dharmas is fully purified at the time of the path of seeing; as the sūtra says: 'non-conceptual wisdom is pure and inseparable.' When bodhisattvas teach and convert sentient beings, they thereby accomplish the Buddha-dharma for themselves; therefore, benefiting others is also called benefiting oneself. Sixth is the entry of non-negligence, because at the time of the path of cultivation, one remains far from all obstacles to bodhi; as the sūtra says: 'all māra-phenomena cannot defile them.' Seventh is the progressive entry from stage to stage, because the supramundane bodhipakṣa dharmas and the good roots such as non-greed are pure; as the sūtra says: 'the good roots of supramundane dharmas are pure,' and furthermore there are good roots that can serve as the causes for supramundane bodhipakṣa dharmas. Eighth is the bodhisattva's exhaustive entry, because in the tenth stage, one enters the secret wisdom of all Tathāgatas; as the sūtra says: 'attaining the inconceivable realm.' Ninth is the Buddha's exhaustive entry, because of the wisdom of the omniscient person; as the sūtra says: 'up to attaining the realm of the wisdom of the omniscient person.' These entries represent the distinction of the meaning of examining wisdom, progressively surpassing [one another], and are not the root entry. Within all the ten phrases spoken, there are the gates of the six kinds of differential characteristics. This verbal explanation, it should be known, excludes phenomena. 'Phenomena' refers to the skandhas, dhātus, āyatanas, and so forth. The six kinds of differential characteristics refer to the universal characteristic, the particular characteristic, the integrative characteristic, and the disintegrative characteristic. The universal characteristic is the root entry; the particular characteristic refers to the other nine, which individually rely upon the root and complete that root. The common characteristic is their being entries. The differential characteristic is the characteristic of addition. The integrative characteristic is the brief explanation. The disintegrative characteristic is the extensive explanation, just as worlds form and disintegrate. In all the remaining ten phrases, one should understand [them] by analogy according to the meaning. Such is the treatise text. This is solely the principle by which the treatise master establishes the thesis; therefore, it should be known that although there are cause and effect, faith, understanding, practice, dedication, stages, and the Buddha's own state, they do not move and are without before or after. Why is this? Because all dharmas are distinct, each abiding in its own tathatā. Between one tathatā and many tathatās, characteristics of tathatā cannot be apprehended. Therefore the sūtra says: 'Question: What is deep faith in the Buddha-dharma? Answer: All dharmas are known only to the Buddha, and are not my realm. If one is like this, it is called deep faith in the Buddha-dharma.' This is its meaning.