華嚴一乘法界圖 1.35

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.