華嚴一乘法界圖 1.42

1.42

問：證分之法言相不及，言教之法在於事中者，證教兩法常在二邊過為。答：若約情說，證教兩法常在二邊。若約理，證教兩法舊來中道一無分別。所以得知？遍計無相、依他無生、真實無性，三種自性常在中道，三法以外更無證教，是故當知一無分別。是故至人得此理故，名相不及，為生說故言在事中。故經偈云「一切諸如來，無有說佛法，隨其所應化，而為演說法」，即其義也。是故聖者隨遍計故建立三性，且安窮心，漸漸已後現三無性，覺悟夢人。此即聖者大善巧也。問：如《攝論》云「遍計所執，凡夫境界；依他真實，聖智境界。」何故聖者隨遍計耶？答。遍計諸法顛倒故有，是故論云「凡夫境界，畢竟空故，無所可對。」是故論中非聖境界，非謂智空非聖境界。是故聖者慈悲方便，隨眼病故言說空華，有何妨難？竟在於此。依他起相從因緣生，無有自性、離二邊過，與無我同。圓成實性平等法，圓融彼此不可分別，舊來一味，以此義故，分別不及。是故論言「聖智境界」。別意如是。若約實說，三種自性皆是凡夫境界。何以故？隨性說事安立三種自性，即聖智境界。何以故？隨智顯理，非安立故。是故經中亦有處三性以外不立三無性，亦有處三性以外別立三無性。所以者何？隨情安立，約解門故，別立三無性；隨智顯理。約行門故。三以外不立三無性。尚二以外無有真實，何況三性以外別有三無性。所以得知無相等智，現前畢竟無法可對，唯在中道故。是故須解教立所由。

Question: If the dharmas of the domain of realization cannot be reached by verbal characteristics, and the dharmas of the verbal teaching reside within phenomena, do not the two dharmas of realization and teaching constantly incur the fault of residing in the two extremes? Answer: If spoken of according to sentiment, the two dharmas of realization and teaching constantly reside in the two extremes. If according to principle, the two dharmas of realization and teaching have originally been the Middle Way, unified without discrimination. How is this known? The imagined has no characteristics, the dependent has no arising, and the perfected has no nature; the three natures constantly reside in the Middle Way. Outside these three dharmas, there are no realization and teaching apart from them; therefore, one should know they are unified without discrimination. Therefore, when the ultimate person attains this principle, names and characteristics cannot reach it; yet to speak for sentient beings, words reside within phenomena. Thus the sūtra verse says: 'All Tathāgatas / do not teach Buddha-dharmas; / according to how they should be converted, / they preach the Dharma for them'—this is precisely its meaning. Therefore the noble one, following the imagined, establishes the three natures to temporarily pacify exhausted minds, and gradually thereafter reveals the three non-natures to awaken the dreaming person. This is precisely the great skillfulness of the noble one. Question: As the Mahāyānasaṃgraha says: 'The parikalpita is the realm of ordinary people; the paratantra and pariniṣpanna are the realm of noble wisdom.' Why does the noble one accord with the imagined? Answer: Imagined dharmas exist due to inversion; therefore the treatise says: 'Because the realm of ordinary people is ultimately empty, there is nothing to be opposed to.' Therefore in the treatise it is not the realm of the noble one; it does not mean that the emptiness of wisdom is not the realm of the noble one. Therefore, out of compassionate upāya, the noble one speaks of flowers in the sky according with the eye disease—what objection could there be? The conclusion lies right here. The characteristics of the dependent nature arise from causes and conditions, lack svabhāva, are free from the fault of the two extremes, and are identical with selflessness. The perfected nature is an equal dharma, perfectly fused, neither other nor this can be distinguished, originally of one taste; by this meaning, discrimination cannot reach it. Therefore the treatise says: 'the realm of noble wisdom.' Such is the distinct meaning. If spoken of according to reality, all three natures are the realm of ordinary people. Why is this? Establishing the three natures by explaining phenomena according with nature is the realm of noble wisdom. Why is this? Because it manifests principle according with wisdom and is not an establishment. Therefore, in the sūtras there are places where outside the three natures the three non-natures are not established, and there are also places where outside the three natures the three non-natures are separately established. Why is this? Because establishing them according with sentiment pertains to the gate of understanding, the three non-natures are separately established; because manifesting principle according with wisdom pertains to the gate of practice, the three non-natures are not established outside the three. Even outside the two there is no reality, how much less could there be three non-natures separately outside the three natures! How is it known? Wisdom without characteristics and so forth is directly present and ultimately has no dharma to be opposed to, solely abiding in the Middle Way. Therefore, one must understand the reason for the establishment of the teachings.