華嚴一乘法界圖 1.45

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.