華嚴一乘法界圖 1.48

1.48

問：三乘教中亦有寂而常用、用而常寂如是等義，何故上言偏即理門、不即事中不自在也。答：理事相即故有如是義，非謂事事相即。何以故？三乘教中欲治分別病，會事入理為宗故。若依別教一乘，理理相即，亦得事事相即，亦得理事相即，亦得各各不相即，亦得相即。何以故？中即不同故。亦有具足理因陀羅尼及事因陀羅尼等法門故。十佛普賢法界宅中，有如是等無障礙法界法門，極自在故。其餘逆順主半相成等法門，准例相攝，隨義消息。若欲觀緣起實相陀羅尼法者，先應覺數十錢法，所謂一錢乃至十錢。所以說十者，欲顯無量故。此中有二：一者，一即十、十中一；二者，一即十、十即一。初門中有二：一者向上來、二者向下去。言向上來中，有十門不同：一者一。何以故？緣成故，即是本數。乃至十者一中十。何以故？若無一，十即不成，仍十非一故。餘門亦如是，准例可知。言向下去中亦有十門：一者十。何以故？緣成故。乃至十者十中一。何以故？若無十，一即不成，仍一非十故。餘亦如是。生變如是，勘當即知。一一錢中具足十門，如本末兩錢中具足十門。餘八錢中，准例可解。

Question: In the teachings of the Three Vehicles there are also meanings such as 'while quiescent constantly functioning' and 'while functioning constantly quiescent'; why was it said above that they lean exclusively toward the gate of identity with principle and are not unhindered within phenomena? Answer: Because principle and phenomena are mutually identical, such meanings exist; it does not mean that phenomena and phenomena are mutually identical. Why is this? Because the teachings of the Three Vehicles aim to cure the disease of conceptual discrimination, taking the convergence of phenomena into principle as their tenet. If one relies on the Distinct Teaching of the One Vehicle, principle and principle are mutually identical, phenomena and phenomena may also be mutually identical, principle and phenomena may also be mutually identical, each may also not be mutually identical, and they may also be mutually identical. Why is this? Because identity within the center is distinct. Also because it possesses such Dharma gates as the dhāraṇī of principle and the dhāraṇī of phenomena. Within the dharmadhātu dwelling of the ten Buddhas and Samantabhadra, there are such unobstructed dharmadhātu Dharma gates, which are utterly sovereign. The other Dharma gates, such as forward and reverse, primary and attendant mutually completing each other, and so forth, are subsumed by analogy, adapting to the meaning as appropriate. If one wishes to contemplate the dhāraṇī dharma of the true characteristic of conditioned arising, one should first understand the method of counting ten coins, that is, from one coin up to ten coins. Why ten are spoken of is because of wishing to reveal the immeasurable. Within this there are two: first, one is ten, and within ten is one; second, one is identical to ten, and ten is identical to one. Within the first gate there are two: first, proceeding upward; second, proceeding downward. Within what is called proceeding upward, there are ten distinct gates: first is one. Why is this? Because it is formed through conditions, it is the fundamental number. Up to the tenth: within one is ten. Why is this? If there is no one, ten is not established, yet ten is not one. The other gates are also like this; they can be understood by analogy. Within what is called proceeding downward, there are also ten gates: first is ten. Why is this? Because it is formed through conditions. Up to the tenth: within ten is one. Why is this? If there is no ten, one is not established, yet one is not ten. The others are also like this. The transformations of arising are like this; examine them and you will know. Each and every coin possesses the ten gates, just as the two coins of root and branch possess the ten gates. In the remaining eight coins, this can be understood by analogy.