華嚴一乘法界圖 1.38

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.