華嚴一乘法界圖 1.45

1.45

問：前後兩義何別？答？前義可別，以本末相即，相即相融顯中道。後義以名義互為客，顯無我義。所顯道理不理能詮方便別，此即本末相資、名義互客，開噵眾生令致自無名真源，能化所化宗要在此。問：此義義當頓教宗，何故此間說？答：如上說，說與不說等無差別。何以故？總是實德故，無有妨難。且護分別故，順三乘說，蓋是智者勝妙能也。如上證分及緣起分義，當論中義大教大也。背反分別，得無分別，名曰無緣。順理不住，故名善巧。如說終行，得聖者意，故名為捉。如意如前。歸家者，證本性故。家者何義？陰覆義，住處義故。所謂法性真空，覺者所住，故名為宅。大悲善巧蔭覆眾生，名曰為舍。此義在三乘。一乘方究竟。何以故？應法界故，所謂法界陀羅尼家，及因陀羅家、微細家等，此是聖者所依住故，名曰為家。隨分者，未滿義故。資糧者，助菩提分故。如下經〈離世間品〉中二千答等是也。二明得益。謂陀羅尼者，總持故，如下數十錢法中說。實際者，窮法性故。中道者，融二邊故。坐床者，攝一切故。安在法界十種涅槃廣大寶床，攝一切故，名曰坐床。寶者，可貴故。床者，即攝攝義故。十種涅槃者，如下經〈離世間品〉說。舊來不動者，舊來佛義故。所謂十佛，如《華嚴經》：一無著佛，安住世間成正覺故；二願佛，出生故；三業報佛，信故；四持佛，隨順故；五化佛，永度故；六法界佛，無處不至故；七心佛，安住故；八三昧佛，無量無著故；九性佛，決定故；十如意佛，普覆故。何故十數說？欲顯多佛故。此義，諸法之真源、究竟之玄宗，甚深難解，宜可深思。

Question: What is the distinction between the preceding and succeeding meanings? Answer: The preceding meaning can be distinguished in that root and branch are mutually identical; mutual identity and mutual interpenetration reveal the Middle Way. The succeeding meaning uses name and meaning as mutual guests to reveal the meaning of non-self. The principle revealed is not separated from the distinction of the upāya that explains it; this is precisely root and branch supporting each other, name and meaning mutually being guests, opening and guiding sentient beings so as to bring them to their own nameless true source; the essential purport of that which transforms and that which is transformed lies here. Question: This meaning corresponds to the tenet of the Sudden Teaching; why is it spoken of here? Answer: As said above, expounding and not expounding are equal and without distinction. Why is this? Because all are true virtues, there is no hindrance or difficulty. For the time being, to guard against conceptual discrimination, it is spoken in accord with the Three Vehicles; this is indeed the superior and wondrous capability of the wise. The meanings of the realization component and the conditioned arising component spoken of above correspond to the greatness of meaning and the greatness of teaching in the treatises. Turning away from conceptual discrimination and attaining non-discrimination is called 'non-reliance'. Following the principle without abiding is therefore called 'skillfulness'. As expounded, one finally practices and attains the intention of the sages; therefore it is called 'grasping'. As for 'as one wishes', it is as before. 'Returning home' means realizing the fundamental nature. What is the meaning of 'home'? It has the meaning of shelter and covering, and the meaning of dwelling place. That is, the true emptiness of dharmatā is that where the awakened dwell; therefore it is called a residence. Great compassion and skillfulness shelter and cover sentient beings; this is called a house. This meaning exists in the Three Vehicles; only in the One Vehicle is it ultimate. Why is this? Because it accords with the dharmadhātu, that is, the home of the dharmadhātu dhāraṇī, the home of Indra, the home of subtlety, and so forth; these are that upon which the sages rely and dwell, and are therefore called 'home'. 'According to one's share' means not yet complete. 'Provisions' means aids to enlightenment. This is like the two thousand answers in the 'Chapter on Leaving the World' in the sūtra below, and so forth. Second is to clarify the attainment of benefit. As for 'dhāraṇī', because it is total retention, it is as explained below in the method of counting ten coins. As for 'the limit of reality', it is because it fathoms the dharmatā. As for 'Middle Way', it is because it harmonizes the two extremes. As for 'sitting on the couch', it is because it embraces all. Resting on the vast, jewel couch of the ten kinds of nirvāṇa in the dharmadhātu, because it embraces all, it is called 'sitting on the couch'. 'Jewel' means precious. 'Couch' means precisely the meaning of embracing and holding. As for 'ten kinds of nirvāṇa', it is as explained in the 'Chapter on Leaving the World' in the sūtra below. 'Originally unmoved' means originally Buddha. The so-called ten Buddhas are as in the Avataṃsaka Sūtra: first, the Buddha of Non-attachment, because of peacefully abiding in the world and achieving correct awakening; second, the Buddha of Vows, because of being born; third, the Buddha of Karmic Retribution, because of faith; fourth, the Buddha of Maintenance, because of following in accord; fifth, the Buddha of Transformation, because of eternally delivering; sixth, the Buddha of the Dharmadhātu, because of arriving everywhere; seventh, the Buddha of Mind, because of peacefully abiding; eighth, the Buddha of Samādhi, because of being immeasurable and unattached; ninth, the Buddha of Nature, because of being determinate; tenth, the Buddha of Wish-fulfillment, because of pervading and covering all. Why are they expounded by the number ten? Because of wishing to reveal the multiplicity of Buddhas. This meaning is the true source of all dharmas and the ultimate profound tenet, extremely deep and difficult to understand; one should contemplate it deeply.