English (machine translation)
Translation of 華嚴一乘法界圖
- Language
- English
- Extent
- 64 passages, 9,222 words
- Text
- complete digital text
- Source
- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1887a · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 64 parts
Text
1.1
The Great Sage's skillful teachings are boundless; adapting to capacities and according with illnesses, they are not one. Those who are confused cling to traces of words and fail to know them, losing the fundamental essence; though working diligently, the day of returning to the source recedes into the distance. Therefore, relying on principle and based on the teaching, I have briefly fashioned this diagrammatic poem, hoping that those who cling to names will return to the nameless true source. The method for reading the poem: one should begin from the central [character] dharma (法), wind and bend through its turns, and finally end at buddha (佛). Read along the path of the seal-diagram (fifty-four corners, two hundred and ten characters).
1.2
死 ─ 涅 ─ 槃 ─ 常 ─ 共 ─ 和 是 ─ 故 界 ─ 實 ─ 寶 ─ 殿 ─ 窮 ─ 坐
1.3
│ │ │ │ │ │
1.4
生 意 ─ 如 ─ 出 ─ 繁 理 益 行 法 意 ─ 如 ─ 捉 ─ 巧 實
1.5
│ │ │ │ │ │ │ │ │ │
1.6
覺 不 人 ─ 境 中 事 利 者 嚴 歸 資 ─ 糧 善 際
1.7
│ │ │ │ │ │ │ │ │ │ │ │ │ │
1.8
正 思 大 能 昧 冥 得 還 莊 家 得 以 緣 中
1.9
│ │ │ │ │ │ │ │ │ │ │ │ │ │
1.10
便 議 賢 入 三 然 器 本 寶 隨 ─ 分 陀 無 道
1.11
│ │ │ │ │ │ │ │ │ │ │ │ │ │
1.12
時 雨 善 海 ─ 印 無 隨 際 盡 ─ 無 ─ 尼 ─ 羅 得 床
1.13
│ │ │ │ │ │ │ │
1.14
心 寶 佛 ─ 十 ─ 別 ─ 分 生 叵 ─ 息 ─ 忘 ─ 想 ─ 必 ─ 不 舊
1.15
│ │ │ │
1.16
發 益 ─ 生 ─ 滿 ─ 虛─空 ─ 眾 法 佛 ─ 為 ─ 名 ─ 勤 ─ 不 ─ 來
1.17
│ │
1.18
初 ─ 成 ─ 別─隔 ─ 亂 ─ 雜 ─ 不 性 餘 ─ 境 妙 ─ 不 ─ 守 ─ 自
1.19
│ │ │ │ │ │
1.20
十 ─ 方 ─ 一 ─ 切 ─ 塵 ─ 中 仍 圓 非 真 徹 無 ─ 名 性
1.21
│ │ │ │ │ │ │ │ │ │
1.22
含 即 ─ 念 ─ 一 ─ 念 亦 即 融 知 性 極 相 無 隨
1.23
│ │ │ │ │ │ │ │ │ │ │ │
1.24
中 是 劫 ─ 即 ─ 一 如 相 無 所 甚 ─ 深 絕 寂 緣
1.25
│ │ │ │ │ │ │ │ │ │
1.26
塵 無 遠 ─ 量 ─ 無 ─ 是 互 二 智 ─ 證 ─ 切 ─ 一 來 成
1.27
│ │ │ │ │ │
1.28
微 量 ─ 劫 ─ 九 ─ 世 ─ 十 ─ 世 相 ─ 諸 ─ 法 ─ 不 ─ 動 ─ 本 一
1.29
│ │
1.30
一 ─ 一 ─ 即 ─ 多 ─ 切 ─ 一 ─ 即 ─ 一 ─ 一 ─ 中 ─ 多 ─ 切 ─ 一 ─ 中
1.31
Being about to explain the text, there are two gates of distinction: first, explaining the general intent of the seal-diagram; second, explaining the specific characteristics of the seal-diagram separately. Question: Why is it based on a seal-diagram? Answer: It is intended to express how the three realms embraced within Śākyamuni Tathāgata's net of teachings emerge and are revealed from the basis of the ocean-seal samādhi. The so-called three realms are: first, the receptacle world; second, the realm of sentient beings; and third, the realm of enlightened wisdom. The 'realm of enlightened wisdom' refers to buddhas and bodhisattvas. Because the three realms encompass all dharmas exhaustively, others are not discussed. The detailed meaning is as expounded in the Avataṃsaka Sūtra.
1.32
In the second gate of particular characteristics, there are three gates of distinction: first, explaining the characteristics of the seal-diagram's lines; second, clarifying the characteristics of the characters; and third, explaining the meaning of the text.
1.33
First, Question: Why do the lines of the seal-diagram consist of only a single path? Answer: Because they express the Tathāgata's single voice, namely the one skillful upāya. Why are there many windings and turnings? Because they accord with the varying capacities and desires of sentient beings; this corresponds to the teaching of the Three Vehicles. Why does the single path have neither beginning nor end? To show that skillful upāya is boundless, corresponds to and accords with the dharmadhātu, and that the ten periods of time correspond, interpenetrate harmoniously, and are completely fulfilled; this meaning corresponds to the Perfect Teaching. Why are there four sides and four corners? Because they manifest the four means of embracing and the four immeasurables. This meaning reveals the One Vehicle by relying on the Three Vehicles; such are the characteristics of the seal-diagram.
1.34
Second, Question: Why is there a beginning and an end among the characters? Answer: In terms of the upāya of practice, it shows that cause and effect are distinct. Why are there many bends among the characters? To show that the faculties and desires of the Three Vehicles are differentiated and not the same. Why are the two characters for the beginning and the end placed in the center? To show that the true virtues and functions within the home of the dharmatā at the two positions of cause and effect have their nature in the Middle Way. Such are the characteristics of the characters.
1.35
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.
1.36
Question: For manifesting what meaning are the six characteristics [taught]? Answer: To manifest the principle of non-conceptual dependent origination. Because of the meaning of these six characteristics, it should be known that although an entire sūtra consists of seven locations, eight assemblies, and various different chapters, it solely resides in the chapter on the stages. Why is this? Because it is the root that completely embraces all dharmas. Within the chapter on the stages, although the ten stages are distinct, it solely resides in the first stage. Why is this? Because without leaving one stage, it universally embraces the merits of all stages. Within a single stage, although there are many distinct portions, it solely resides in a single thought-moment. Why is this? Because the three periods of time and the nine periods of time are themselves a single thought-moment, and the all is itself the one. Just as with a single thought-moment, so too with many thought-moments. The one is the all, a single thought-moment is many thought-moments, and so on; the reverse of the preceding is also true. By this principle, in the Dharma of dhāraṇī, primary and attendant mutually complete one another; whichever single dharma is raised, it completely gathers all. If explained in terms of assemblies, within each assembly all are completely gathered. If explained in terms of chapters, within each chapter all are completely gathered. Even down to explaining in terms of texts, each text and each sentence completely gathers all. Why is this? Because without this, that would not be established. The Dharma of dhāraṇī is inherently like this, as will be explained below.
1.37
Three, explaining the meaning of the text. The text has thirty lines of seven characters. Therein, broadly divided, there are three [parts]: the first eighteen lines concern practice for one's own benefit; the next four lines concern practice for the benefit of others; the next eight lines discern the practitioner's upāya and attainment of benefits.
1.38
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.
1.39
Second, regarding the practice of benefiting others, 'seal' takes its name from an analogy. What is it? It is like the great ocean, extremely deep, thoroughly clear and pure to the bottom, such that when the lord of devas and the asuras do battle, all the hosts of soldiers and all the weapons are manifested clearly and distinctly within it, like a seal revealing characters; therefore it is called the 'ocean-seal'. The samādhi that one can enter is also like this: thoroughly realizing the dharmatā without source or bottom, by virtue of ultimate purity, serene and clear, the three realms are manifested within it; it is called the 'ocean-seal'. 'Abundant' carries the meaning of flourishing. 'Produces' refers to gushing forth without end. 'Wish-fulfilling' takes its name from an analogy. The king of wish-fulfilling jewels, without deliberate mind, rains down jewels to benefit beings, according with conditions without end. The skillful upāya of Śākyamuni Tathāgata is also like this: proclaimed by a single voice, it responds to the realm of sentient beings, extinguishing evil and generating good, benefiting sentient beings, fulfilling wishes wherever it is applied; therefore it is called 'wish-fulfilling'.
1.40
Third, regarding the upāya of practice, herein are two parts: first, explaining the upāya of practice; second, distinguishing the attainment of benefit. In the first gate, the practitioner refers to those who have already seen and heard the universal Dharma of the One Vehicle, but have not yet fully realized the universal Dharma; this is spoken of according to the Distinct Teaching of the One Vehicle. If spoken of according to the upāya One Vehicle, the five vehicles are all subsumed into entering the One Vehicle. Why is this? Because they flow from the One Vehicle, are designated by the One Vehicle, and are the upāya of the One Vehicle. If based on this meaning, it universally subsumes the five vehicles. That the practitioner of the One Vehicle also attains that which flows and that which is designated is spoken of according to the principle of conditioned arising. 'Upāya' is spoken of according to wisdom. Why is this? Progressing without resting is called upāya; those who do not turn their minds are not called upāya. It can also be spoken of according to the intention of the noble ones. Why is this? Because with good upāya they guide and receive sentient beings. Just as the five vehicles speak of persons, dharmas, cause, and effect, understanding principle and phenomenon, teaching and meaning, and so forth. All dharmas are understood by analogy with this.
1.41
Question: Are the dharmas of the five vehicles and so forth the expressing teaching, or are they the expressed meaning? Answer: All dharmas, both expressing and expressed, reside within words; their meaning is such that the characteristics of the expressed dharmas are all cut off. Because of the power of their fundamental vows of great compassion, and because the family dharmas of all Buddhas are inherently thus, all Buddha World-Honoured Ones establish verbal teachings and explain them for sentient beings. By this meaning, all dharmas subsumed by the net of teachings reside entirely in words. Therefore the sūtra states: 'All dharmas are mere names'; this is precisely its meaning.
1.42
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.
1.43
Question: As stated above, what difference is there between the dharmas of the domain of realization and the dharmas of the domain of conditioned arising? Answer: They are different and not different. What does this mean? The dharmas of the domain of realization are spoken of in terms of the true characteristic and are only that which is realized. The dharmas of the domain of conditioned arising, being arisen from multiple conditions, have no svabhāva and are not different from the fundamental; therefore they are not different.
1.44
Question: If it is so, when one expounds what one has personally realized for sentient beings, it is not different from the branch. Is there usually a distinction? Answer: If one grasps its meaning, that what is realized resides in words is not different from the branch; that verbal expounding resides in realization is not different from the root. Because it is not different from the root, while functioning it is constantly quiescent; expounding yet not expounding. Because it is not different from the branch, while quiescent it constantly functions; not expounding yet expounding. Because it does not expound yet expounds, not expounding is precisely not not expounding. Because it expounds yet does not expound, expounding is precisely non-expounding. Because expounding is precisely non-expounding, expounding cannot be apprehended. Because not expounding is precisely not not expounding, not expounding cannot be apprehended. Because neither can be apprehended, the two do not obstruct each other. For this reason, expounding and not expounding are equal and without distinction; arising and non-arising are equal and without distinction; moving and non-moving are equal and without distinction. All gates of Dharma involving relative distinctions should be understood by analogy with this. Thus the sūtra says: 'Conditioned and unconditioned, all dharmas—whether there is a Buddha or no Buddha—their nature and characteristics constantly abide and are without alteration'; this is its meaning. It may also be said: in the correct expounding of the Dharma, outside of verbal expression there is no other distinct meaning—words are taken as the meaning; in the Dharma of correct meaning, outside of correct meaning there are no other distinct words—meaning is taken as words. Because meaning is taken as words, there are no words that are not meaning; because words are taken as meaning, there is no meaning that is not words. Because there is no meaning that is not words, meaning is precisely non-meaning; because there are no words that are not meaning, words are precisely non-words. Because words are precisely non-meaning, both cannot be apprehended; therefore, all dharmas are originally in the Middle Way. The Middle Way penetrates both words and non-words. Why is this? The true characteristic of all dharmas is not within words, because it is divorced from the nature of names. Verbal dharmas do not reside in the true nature; because they reside in benefiting capacities, names have no true nature. Because they are divorced from the nature of names, they are named yet without name. Because they are named yet without name, if one seeks reality through names, reality cannot be apprehended. Because names have no true nature, names are the same as non-self; therefore, the nature of names cannot be apprehended. For this reason, neither can be apprehended. It is known only through realization; it is not the realm of anything else. Thus the sūtra says: 'All dharmas are known only by the Buddha; they are not my realm.'
1.45
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.
1.46
Question: For sentient beings bound by defilements and bodhisattvas in the process of eternally severing [afflictions] who have not yet perfected merit and wisdom, by what meaning have they originally become Buddhas? Answer: When a bodhisattva has not yet severed them, they are not called having become a Buddha; when a bodhisattva has severed them completely and merit and wisdom are fully perfected, from this point forward they are called having originally become a Buddha.
1.47
Question: How are afflictions severed? Answer: As the Daśabhūmivyākhyāna says: 'It is neither the beginning, nor the middle, nor the end, because the beginning, middle, and end are grasped. How are they severed? Like empty space; thus are they severed.' Prior to being severed, it is not called severed; once currently severed onward, it is called originally severed. Just as sleeping and waking in a dream are different, therefore establishing becoming and not becoming, severing and not severing, and so forth. In its true principle, the true characteristic of all dharmas neither increases nor decreases, and is originally unmoved. Therefore the sūtra says: 'In the dharma of a bodhisattva, not a single dharma is seen to decrease; in the pure dharma, not a single dharma is seen to increase'; this is that phenomenon. Someone says: scriptural passages like these are expounded in terms of being identical to principle, not in terms of being identical to phenomena. If according to the upāya teaching gates of the Three Vehicles, this meaning is appropriate. If relying on the true teaching gate of the One Vehicle, it does not exhaust the principle. Principle and phenomena are distinct yet one without discrimination; substance and function interpenetrate, constantly in the Middle Way; outside of phenomena themselves, where could one obtain principle?
1.48
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.
1.49
Question: In currently speaking of 'one', how can there be what is called 'ten' within the one? Answer: In the great dhāraṇī dharma of conditioned arising, if there is no one, all things are not established. One definitely knows its characteristics to be thus. As for what is called 'one', it is not 'one' by svabhāva; it is one because it is formed through conditions. Up to 'ten': it is not 'ten' by svabhāva; it is ten because it is formed through conditions. Among all dharmas born of conditions, not a single dharma has a determinate characteristic of possessing an intrinsic nature. Because they are without svabhāva, they are unfree, which means arising without arising. 'Arising without arising' is precisely the meaning of not abiding. The meaning of not abiding is precisely the Middle Way. The meaning of the Way is that it penetrates arising and non-arising. Therefore Nāgārjuna said: 'Whatever dharma is born of causes and conditions, that I explain as emptiness; it is also explained as conventional designation, and is also the meaning of the Middle Way.' This is precisely its meaning. The meaning of the Middle Way is the meaning of non-discrimination. Because non-discriminative dharmas do not preserve svabhāva, they accord with conditions endlessly; this is also non-abiding. Therefore one should know that ten within one and one within ten mutually contain each other without obstruction, yet they are not identical to each other. The present gate of one possesses the ten gates; therefore, to clarify wisdom within, a single gate contains inexhaustible meanings. As with one gate, the others are also like this.
1.50
Question: Does a single gate exhaustively embrace the ten or not? Answer: It is both exhaustive and not exhaustive. Why is this? Because when it must be exhaustive, it is exhaustive, and when it must not be exhaustive, it is not exhaustive. What is the meaning of this? Explaining the one and the many in terms of a single phenomenon, it is exhaustive; explaining the one and the many in terms of different phenomena, it is not exhaustive. In the text, within a single phenomenon, the meanings of one and many are not identical to each other, which is precisely the many in the one; in terms of phenomena, the many is precisely the one. Guarding against errors through the four propositions, neither failing nor departing from virtue, it can be understood by analogy. Different phenomena are also analogous to this.
1.51
Question: What is the meaning of 'must'? Answer: 'Must' has the meaning of being formed through conditions. Why is this? Because the dharma of causes and conditions does not err by a single bit. Within the gates of distinct phenomena, it is by analogy like this. Because the wondrous principle of conditioned arising should be known in this way. The first gate concludes.
1.52
The second gate. Within this there are two gates: first, proceeding upward; second, proceeding downward. In the first gate there are ten distinct gates: first is one. Why is this? Because it is formed through conditions. Up to the tenth: one is identical to ten. Why is this? Because if there is no one, ten is not established; because it is formed through conditions. In the second gate there are also ten gates: first is ten. Why is this? Because it is formed through conditions. Up to the tenth: ten is identical to one; because if there is no ten, one is not established. The others are by analogy. By this meaning, one should know that each and every coin possesses the ten gates.
1.53
Question: Are the many gates as described above all complete simultaneously? Or are they different in before and after? Answer: They are both complete simultaneously and different in before and after. Why is it like this? When it must be complete simultaneously, it is complete simultaneously; when it must be before and after, it is before and after. Why is this? Because within the home of the dharmatā, virtues and functions are sovereign and unobstructed; because they are formed through conditions, all can be like this. Question: As for the meaning of coming and going spoken of above, what are its characteristics? Answer: Unmoved in their own positions, they constantly come and go. Why is this? Coming and going has the meaning of according with conditions, which is the meaning of causes and conditions. Unmoved has the meaning of facing the root, which is the meaning of conditioned arising.
1.54
Question: What is the difference between "cause and condition" (hetu-pratyaya) and "conditioned arising" (pratītyasamutpāda)? Answer: They are both different and the same. As for the sense of difference: "cause and condition" differs according to conventional meaning; that is, looking at causes and conditions in relation to each other manifests the meaning of lack of intrinsic nature (svabhāva), which is properly the substance of conventional truth. "Conditioned arising" accords with nature without differentiation; that is, mutual identity and mutual fusion manifesting the meaning of equality, properly according with the substance of ultimate truth. Because conventional truth lacks intrinsic nature, it accords with ultimate truth. Therefore a sūtra says: "Accordingly observing worldly truth, one immediately enters ultimate truth"; this is precisely it. The differentiated meaning is like this; the identical meaning is as explained previously by Nāgārjuna. Turning through [the gates] by taking up each individual coin in the gate of simultaneous completion and so forth can be understood by analogy. The ten gates are as stated above. Just as in the coins the first up to the tenth are different, yet their aspect of mutual identity and mutual entrance is unhindered; although there are many distinct gates such as cause and effect, principle and phenomenon, person and dharma, understanding and practice, teaching and meaning, primary and attendant, and so forth, yet following the statement of one gate, all are completely embraced. The remaining points can be inferred by analogy. The method of counting coins above provisionally relies on coins as conceptualized phenomena to demonstrate coins of dependent nature, causes and conditions, and conditioned arising. One can also rely on pointing [with the finger] to show that the arising of all dharmas is ultimately ungraspable. Grasping at conceptualized things and being confused about the dharma of conditioned arising shows an entirely different pedagogical application of the Dharma. The sūtra says: "The merit of a bodhisattva on first generating the mind cannot be exhausted in a single thought-moment"—this is like the first coin. Why? Because it manifests inexhaustibility according to one gate. "How much more so the merits of the immeasurable and boundless stages!"—this is like from the second coin onward. Why? Because it is spoken according to different gates. "At the moment of first generating the mind, one immediately achieves right awakening"—this is because one coin is immediately ten. Why? Because it is spoken according to the substance of practice.
1.55
Question: A bodhisattva of first generation of the mind is a bodhisattva on the stage of faith, which is the position of a disciple; one who achieves right awakening is on the Buddha stage, which is the position of the Great Master. The high and low are different, and the stages are distinct; why then are they in the same place side by side, head and foot [together]? Answer: The upāya dharmas of the Three Vehicles and the One Vehicle dharmas of the Perfect Teaching have entirely distinct functions and pedagogical applications; they must not be mixed together. What is their meaning? In the dharmas of the Three Vehicles, head and foot are each distinct. Why? The years and months of father and son are not the same. Why is it like this? Because it is spoken according to characteristics, in order to generate faith. In the One Vehicle dharmas of the Perfect Teaching, head and foot are completely one; father and son, years and months are altogether identical. Why? Because they are formed by conditions, and spoken according to principle.
1.56
Question: What is the meaning of "one"? Answer: "One" has the meaning of being one without differentiation. Question again: What is the meaning of "same"? Answer: "Same" has the meaning of equally non-abiding. Because of non-differentiation and non-abiding, beginning and end share the same place, and master and disciple are side by side.
1.57
Question: What is the meaning of "in the same place side by side"? Answer: "In the same place side by side" has the meaning of not knowing each other. Why? Because of non-differentiation. Question again: What is the meaning of "non-differentiation"? Answer: "Non-differentiation" has the meaning of arising from conditions. That is to say, beginning and end and so forth are without duality or distinction. Why is it like this? All conditionally arisen dharmas have no maker, no accomplisher, and no knower; quiescence and function are of a single characteristic, high and low are of a single flavor, just like empty space. The dharmatā of all dharmas has originally been like this. Therefore the sūtra says: "Observe that all dharmas have neither arising nor ceasing, yet exist due to causes and conditions." Passages such as this express precisely this meaning.
First 57 of 65 passages. Read on