華嚴一乘法界圖 1.61

1.61

Question: How can one know the distinct meaning of the delimitations of the One Vehicle and the Three Vehicles? Answer: One can know it provisionally by relying on the ten gates. First, the gate of simultaneous completion and correspondence, in which there are ten aspects, namely person and dharma, principle and phenomenon, teaching and meaning, understanding and practice, cause and effect; these ten gates correspond without before or after. Second, the gate of the realm of Indra's net, which contains all the meanings of the preceding ten gates, differing only in metaphor; the rest can be inferred by analogy. Third, the gate of simultaneous establishment of the secret and revealed, hidden and manifest, which also contains all the meanings of the preceding ten gates, differing only in conditions. Fourth, the gate of subtle coexistence and secure establishment, which also contains all the meanings of the preceding ten gates, differing only in the characteristics of conditions. Fifth, the gate of the differentiated formation of separate dharmas across the ten time periods, which also contains all the meanings of the preceding ten gates, differing only in time periods. Sixth, the gate of the possessed virtues of pure and mixed in all repositories, which also contains all the meanings of the preceding ten gates, differing only in phenomena. Seventh, the gate of mutual containment of one and many without confusion, which also contains all the meanings of the preceding ten gates, differing only in principle. Eighth, the gate of the sovereign mutual identity of all dharmas, which also contains all the meanings of the preceding ten gates, differing only in function; it may also rely on nature. Ninth, the gate of skillful accomplishment through manifestation following the mind, which also contains all the meanings of the preceding ten gates, differing only in mind. Tenth, the gate of producing understanding by relying on phenomena to manifest the dharma, which also contains the preceding universal meanings, differing only in wisdom. The rest can be inferred by analogy. The above Ten Profound Gates are all distinct. If the delimitation of teaching and meaning corresponds to these, it is subsumed under the One Vehicle Perfect Teaching and Sudden Teaching. If portions of teachings and meanings correspond to these but are not complete, they are the Three Vehicles Gradual Teaching. Thus it should be known. The complete fulfillment of such ten gates is as spoken in the Avataṃsaka Sūtra. For the rest of the extensive meanings, they are distinguished as in sūtras, treatises, commentaries, abstracts, thematic questions and answers, and so forth. The Diagram of the Dharmadhātu of the One Vehicle, combining a poem into a single seal-diagram, relies on the Avataṃsaka Sūtra and the Daśabhūmivyākhyāna to express the essential tenets of the Perfect Teaching. Recorded on the fifteenth day of the seventh month of the first year of the Zongzhang era [668 CE]. Question: Why does one not see the compiler's name? Answer: To express that conditionally arisen dharmas have no master. Question again: Why is there the name of the year and month? Answer: To show that all dharmas arise depending on conditions. Question again: Where do conditions come from? Answer: They come from the inverted mind. Where does the inverted mind come from? It comes from beginningless avidyā. Where does beginningless avidyā come from? It comes from tathatā. Where is tathatā? Tathatā is in its own dharmatā. What is the characteristic of dharmatā? It takes non-differentiation as its characteristic. Therefore, all things constantly reside in the Middle Way, and none are not non-differentiation. Because of this meaning, the poem at the beginning of the text says: "Dharmatā is perfectly fused, without two characteristics... originally unmoved, it is named Buddha"; the intention lies in this. Therefore, relying on the poem to show the real through the empty, we vow to see, hear, cultivate, and collect the names and meanings of the universal dharma of the One Vehicle, dedicating these good roots to all sentient beings to universally cultivate anew, so that the entire realm of sentient beings may simultaneously become buddhas. Section of the Diagram of the Dharmadhātu.