華嚴一乘法界圖 1.38

1.38

就初門中有二：初四句現示證分、二次十四句顯緣起分。此中初二句指緣起體；二次二句約陀羅尼理用，以辨攝法分齊；三次二句即事攝法分齊；四次四句約世時示攝法分齊；五次二句約位以彰攝法分齊；六次二句總論上意。雖六門不同，而唯顯緣起陀羅尼法。初言緣起體者，即是一乘陀羅尼法，一即一切、一切即一，無障礙法法界也。今且約一門顯緣起義。所謂緣起者，大聖攝生，欲令契理捨事。凡夫見事即迷於理，聖人得理既無於事，故今舉實理以會迷情，令諸有情知事即無、事即會理，故興此教。故《地論》言：自相者，有三種：一者報相，名色共阿梨耶識生。如經「於三界地復有牙生，所謂名色共生故。名色共生者，名色共彼生」故。二者彼因相，是名色不離彼，依彼共生故。如經「不離」故。三者彼果次第相，從六入乃至於有，如經「此名色增長已成六入聚，乃至有因緣故有生老病死憂悲苦惱，如是眾生生長苦聚。是中離我我所、無知無覺，如草木也。」此中離我我所者，此二示現空。無知無覺者，自體無我故。草木者，示非眾生數故。當知十二因緣等即體自性空，依彼阿梨耶識生梨耶微細，自體無我生十二因緣，十二因緣示皆無我，故緣生等，無有別法。佛舉緣起觀門以會諸法，一切無分別，即成實性故。《地論》言「隨順觀世諦，即入第一義諦」，是其事也。此義在三乘，亦通一乘。何以故？一乘所目故。若約別教一乘，略說十門，所謂因緣有分次第故。一心所攝故、自業成故、不相捨離故、三道不斷故、觀前後際故、三苦集故、因緣生故、因緣生滅縛故、隨順有盡觀故。如是十二因緣一乘義攝，何故十番數說？欲顯無量故。問：十番因緣，為當前後？為當一時耶？答：即前後即無前後。何以得知？門不同故即前後，六相成故即前後。其義云何？十番雖別而同成無我。故《瓔珞經》十番因緣三乘義攝。何以故？唯教差別不同，廣如《地論》說。如十二因緣說，餘緣生諸法准例可解。二陀羅尼法者，如下說。三即事攝法者，顯因陀及微細陀故，廣義如經。四所謂九世者，過去過去、過去現在、過去未來，現在過去、現在現在、現在未來，未來過去、未來現在、未來未來世。三世相即及與相入成其一念，總別合名故十世。一念者，約事念說也。五約位者，以六相方便隨義消息，即可解也。六相者，如上說。問：緣起一言中，諸法無二即顯了乎，何須多門？答：體解即是，不須遠求。是故經言「婬惱癡性即是菩提。」如是等迷極遠，是故佛教七種苦諦以外別有菩提，三無數劫如說修行乃可得度，為迷之者須多門說。問：若如是者，法門無數，何故唯六門說耶？答：以六門說諸法，准例應可解故，略如是說。其實如言六冥然無分別者，緣起法法如是故。准上可思。

Regarding the first section, there are two parts: first, four lines reveal the domain of realization; second, fourteen lines explain the domain of conditioned arising. Herein, the first two lines point to the essence of conditioned arising; the second two lines discuss the delimitation of the subsumption of dharmas based on the principle and function of the dhāraṇī; the third two lines concern the delimitation of the subsumption of dharmas right through phenomena; the fourth four lines indicate the delimitation of the subsumption of dharmas based on worldly time; the fifth two lines demonstrate the delimitation of the subsumption of dharmas based on stage; the sixth two lines summarize the preceding meanings. Although the six gates are different, they solely manifest the dhāraṇī dharma of conditioned arising. What is first spoken of as the essence of conditioned arising is precisely the dhāraṇī dharma of the One Vehicle—one is all and all is one, the unobstructed dharmadhātu of dharmas. Now, conditioned arising will be explained tentatively according to one gate. As for what is called 'conditioned arising', the Great Sage gathers sentient beings, wishing to cause them to accord with principle and relinquish phenomena. Ordinary people, seeing phenomena, are deluded regarding principle; the noble ones, having attained principle, are already free of phenomena. Therefore, the true principle is now adduced to integrate deluded sentiments and cause all sentient beings to know that phenomena are immediately non-existent and phenomena immediately integrate with principle; hence this teaching arose. Thus the Daśabhūmivyākhyāna states: 'Self-characteristics are of three kinds: first, the characteristic of retribution, [in which] name-and-form arises together with the ālaya-vijñāna. As the sūtra says: "In the ground of the triple realm a sprout again arises, because so-called name-and-form arises together. As for name-and-form arising together, it is because name-and-form arises together with it." Second, the characteristic of its cause, [which] is that name-and-form is not separated from it and arises together relying on it. As the sūtra says: "because not separated." Third, the characteristic of the sequential succession of its fruits, from the six sense-bases up to becoming. As the sūtra says: "After this name-and-form increases, it forms the aggregate of the six sense-bases, up to: because there are causes and conditions, there are birth, old age, sickness, death, worry, sorrow, suffering, and distress; thus the aggregate of suffering of sentient beings grows. In this, there is departure from self and what belongs to self; it is without knowing and without sensing, like grass and trees."' Here, 'departure from self and what belongs to self'—these two show emptiness. 'Without knowing and without sensing'—because its essence is inherently without self. 'Grass and trees'—showing that they are not counted among sentient beings. One should know that the twelve links of conditioned arising and so forth are in their essence naturally empty; arising relying on that ālaya-vijñāna, the ālaya is subtle, its essence is inherently without self, and it gives rise to the twelve links of conditioned arising; the twelve links of conditioned arising show that all are without self; therefore conditioned arisings and so forth have no separate dharmas. The Buddha adduced the gate of contemplation of conditioned arising to integrate all dharmas, all being without discrimination, which is precisely the perfected nature. The Daśabhūmivyākhyāna states: 'Complying with the contemplation of conventional truth, one enters immediately into the truth of the primary meaning'—this is precisely that matter. This meaning exists in the Three Vehicles and also penetrates the One Vehicle. Why is this? Because it is what the One Vehicle designates. If based on the Distinct Teaching of the One Vehicle, ten gates are briefly stated, namely: having distinct sequential divisions of causes and conditions; being subsumed by the one mind; being established through one's own karma; not abandoning or departing from one another; non-interruption of the three paths; contemplating the limits of prior and posterior; accumulation of the three sufferings; arising through causes and conditions; bondage of the arising and ceasing through causes and conditions; and contemplation in compliance with [the fact that] becoming has an end. Such twelve links of conditioned arising are subsumed by the meaning of the One Vehicle; why are they spoken of ten times? Because it wishes to show the immeasurable. Question: Do the ten turns of conditioned arising occur sequentially or at one and the same time? Answer: They are both sequential and non-sequential. How is this known? Because the gates are different, they are sequential; because the six characteristics are accomplished, they are [simultaneously] sequential. What does this mean? Although the ten turns are distinct, they together accomplish selflessness. Therefore the Yingluo jing's ten turns of conditioned arising are subsumed by the meaning of the Three Vehicles. Why is this? There are only differences of doctrinal distinctions, fully as explained in the Daśabhūmivyākhyāna. As explained for the twelve links of conditioned arising, all other conditioned dharmas can be understood by analogy. Second, the dhāraṇī dharma is as explained below. Third, subsuming dharmas through phenomena manifests Indra's [net] and the subtle [dhāraṇī], fully as in the sūtra. Fourth, what are called the nine periods of time are: past past, past present, past future; present past, present present, present future; future past, future present, future future. The mutual identity and mutual penetration of the three periods of time accomplish a single thought-moment; universally and individually combining their names, they are therefore ten periods of time. 'A single thought-moment' is spoken of in terms of phenomenal thought. Fifth, regarding the stages, they can be understood by adapting the meaning using the upāya of the six characteristics. The six characteristics are as explained above. Question: If in the single phrase 'conditioned arising' all dharmas are non-dual and this is already clearly revealed, why is there a need for multiple gates? Answer: If one realizes the essence, this is it; one need not seek far. Therefore the sūtra says: 'The nature of lust, anger, and delusion is precisely bodhi.' Such delusions being extremely deep, the Buddha's teaching therefore states that outside the seven kinds of noble truths of suffering there is separately bodhi, and only by practicing as taught for three incalculable eons can one attain deliverance; for those who are deluded, it must be explained through multiple gates. Question: If so, and the Dharma gates are innumerable, why are only six gates taught? Answer: Because by explaining all dharmas with six gates they should be understood by analogy, it is thus briefly stated. In fact, just as it is said that the six are obscurely unified and without discrimination, the dharma of conditioned arising is inherently so. One may reflect on this by analogy with the above.