法界圖記叢髓錄 2.61

2.61

The text states: 'Second, "attaining the benefit": what is called "dhāraṇī" is because it comprehends and retains everything, as explained below in the method of counting ten coins. "Bhūtakoṭi" (the limit of reality) is because it fathoms dharmatā. "The Middle Way" is because it fuses the two extremes. "Sitting on the seat" is because it gathers everything in. Peacefully sitting upon the vast jewel couch of the ten kinds of nirvāṇa of the dharmadhātu gathers everything in; hence it is called "sitting on the couch". "Jewel" is because it is precious; "couch" is because of the meaning of gathering and supporting. The ten kinds of nirvāṇa are as explained below in the sutra's "Chapter on Transcending the World". "From of old unmoved" is because of the meaning of having attained buddhahood from of old. The so-called "ten buddhas" are as explained in the Avataṃsaka Sūtra: first, the Buddha of Non-attachment, because he peacefully abides in the world and realizes true awakening; second, the Vow Buddha, because of taking birth; third, the Karmic-retribution Buddha, because of faith; fourth, the Sustaining Buddha, because of accordant compliance; fifth, the Nirvāṇa Buddha, because of eternal liberation; sixth, the Dharmadhātu Buddha, because there is no place he does not reach; seventh, the Mind Buddha, because of peaceful abiding; eighth, the Samādhi Buddha, because of being immeasurable and unattached; ninth, the Nature Buddha, because of being definitive; tenth, the Wish-fulfilling Buddha, because of universally covering all. Why is it spoken of in the number of ten? Because it intends to manifest manifold buddhas. This meaning is the true source of all phenomena, the ultimate profound principle; it is exceedingly deep and difficult to understand, and one should contemplate it deeply. Question: Sentient beings fully bound by defilements have not yet severed afflictions and have not yet accomplished merit and wisdom; for what reason have they "attained buddhahood from of old"? Answer: When afflictions are not yet severed, one is not called having attained buddhahood. When afflictions are exhausted and merit and wisdom are fully accomplished, from this point forward it is called "having attained buddhahood from of old". Question: How are afflictions severed? Answer: As the Daśabhūmika-śāstra states: "It is not the first, not the middle, nor the last, because the prior, middle, and latter are grasped." How are they severed? "Like empty space—it is severed in this way." Before they are severed, they are not yet called severed; once they have been severed, from then on it is called "severed from of old". Just like waking from a dream, sleep and waking are not the same; therefore, [the provisional teachings] establish attainment and non-attainment, severance and non-severance, and so forth. In true principle, however, the true characteristic of all phenomena neither increases nor decreases, and is fundamentally unmoved. Therefore, the sutra says: "Among defiled phenomena, one does not see a single phenomenon decrease; among pure phenomena, one does not see a single phenomenon increase." This is precisely the point. Someone says: Scriptural passages such as these are spoken in terms of identity with principle, not identity with phenomena. In terms of the upāya doctrinal gate of the three vehicles, this meaning should indeed exist; but if based on the true doctrinal gate of the One Vehicle, it does not exhaust the principle. Principle and phenomena are darkly merged and entirely without distinction; substance and function are perfectly interfused, constantly in the Middle Way—outside of phenomena themselves, where could principle be found? Question: In the teachings of the three vehicles there are also such meanings as "quiescent yet constantly functioning, functioning yet constantly quiescent"; why did you say above that it is pervasive only in the gate of principle, but not sovereign in phenomena? Answer: It has such meanings because principle and phenomena are mutually identical; it does not mean that phenomenon and phenomenon are mutually identical. Why is that? In the teachings of the three vehicles, in order to cure the disease of discrimination, the central tenet is to subsume phenomena into principle. If one relies on the distinct teaching of the One Vehicle, principle and principle are mutually identical, and phenomenon and phenomenon are also mutually identical; principle and phenomenon are mutually identical, and their each not being mutually identical is also admissible. Why is that? Because being identical in the middle is different, and because there are also doctrinal gates that fully possess the Indra of principle and the Indra of phenomena, and so forth. In the dharmadhātu dwelling of the ten buddhas and Samantabhadra, there are such unobstructed dharmadhātu doctrinal gates, which are utterly sovereign. As for the other doctrinal gates such as reverse and direct, ruler and retinue mutually accomplishing each other, let them be analogously subsumed, and understand them according to the meaning. If one wishes to contemplate the dhāraṇī teaching of the true characteristic of pratītyasamutpāda, one should first learn the method of counting ten coins, namely, from one coin up to ten coins. The reason ten are spoken of is because of wishing to manifest the immeasurable. In this there are two aspects: first, the ten within one and the one within ten; second, the one is identical with the ten and the ten are identical with the one. Within the first gate there are two: first, proceeding upward; second, proceeding downward. As for 'proceeding upward', there are ten different gates: first, one. Why? Because it is formed by conditions; it is the root number. Up to the tenth: the ten within one. Why? If there were no one, the ten would not be formed; yet the ten is not the one. The remaining gates are also like this, and can be understood by analogy. As for 'proceeding downward', there are also ten gates: first, ten. Why? Because it is formed by conditions. Up to the tenth: the one within ten. Why? If there were no ten, the one would not be formed; yet the one is not the ten. The others are also like this. Examining and matching back and forth in this way, one knows that each individual coin fully possesses the ten gates. Just as the two coins of root and branch fully possess the ten gates, in the remaining eight coins it can be understood by analogy. Question: Since you say 'one', how can there be what is called 'ten' within the one? Answer: In the teaching of the great pratītyasamutpāda dhāraṇī, if there were no one, nothing at all would be formed; hence we certainly know it is so. What is its characteristic? What is called 'one' is not an essential 'one'; it is 'one' because it is formed by conditions. Up to the 'ten': it is not an essential 'ten'; it is 'ten' because it is formed by conditions. Among all conditionally arisen phenomena, there is not a single phenomenon that definitely possesses self-nature. Because they have no self-nature, they are not autonomous. Being not autonomous means arising without arising and non-arising arising. Non-arising arising is the meaning of non-abiding; the meaning of non-abiding is the meaning of the Middle Way; the meaning of the Middle Way penetrates both arising and non-arising. Therefore Nāgārjuna says: 'Whatever phenomenon is produced by causes and conditions, that I explain as emptiness; it is also a conventional designation, and it is also the meaning of the Middle Way.' That is precisely this meaning. 'The Middle Way' is the meaning of non-discrimination; because non-discriminative phenomena do not maintain self-nature, their following conditions is inexhaustible, which is also non-abiding. Therefore one should know that the ten within one and the one within ten mutually contain each other without obstruction, yet they are not mutually identical. Since one gate fully possesses ten gates, we clearly know that there is an inexhaustible meaning within one gate. As with one gate, the others are also like this. Question: Within one gate, does it include the ten exhaustively or inexhaustively? Answer: Both exhaustively and inexhaustively. Why is that? If it needs to be exhaustive, it is exhaustive; if it needs to be inexhaustive, it is inexhaustive. What is the meaning of this? If one distinguishes the one and the many by means of a single phenomenon, it is exhaustive; if one distinguishes the one and the many by means of different phenomena, it is inexhaustive. Furthermore, within a single phenomenon, the meanings of one and many are not mutually identical, which is 'many'; because it is a single phenomenon, it is 'one'. The four propositions ward off past errors and reveal virtues; by taking this as a standard, it can be understood, and different phenomena should also be understood by analogy. Question: What is the meaning of 'needs to be'? Answer: 'Needs to be' has the meaning of being formed by conditions. Why? Because the phenomena of causes and conditions do not err in the slightest. In the individual gates of diverse phenomena, it should be analogously understood like this, because the subtle principle of pratītyasamutpāda should be known in this way. The first gate is concluded. The second gate: within this there are two gates: first, proceeding upward; second, proceeding downward. In the first gate there are ten different gates: first, one. Why? Because it is formed by conditions. Up to the tenth: the one is identical with the ten. Why? Because if there were no one, the ten would not be formed, because it is formed by conditions. In the second gate there are also ten gates: first, ten. Why? Because it is formed by conditions. Up to the tenth: the ten is identical with the one, because if there were no ten, the one would not be formed. The others are by analogy. By this meaning, one should know that each individual coin fully possesses the ten gates. Question: Are the manifold gates as above all simultaneously complete, or are they different in sequence? Answer: They are simultaneously complete and they are different in sequence. Why is it so? If they need to be complete, they are complete; if they need to be sequential, they are sequential. Why is that? Because within the domain of dharmatā, the virtues and functions are sovereign and unobstructed. Because they are formed by conditions, all can be like this. Question: What is the characteristic of the meaning of 'coming and going' spoken of above? Answer: While unmoved in their own positions, they constantly come and go. Why is that? 'Coming and going' is the meaning of according with conditions, which is the meaning of causes and conditions. 'Unmoved' is the meaning of facing the root, which is the meaning of pratītyasamutpāda. Question: What is the difference between causes and conditions (hetu-pratyaya) and pratītyasamutpāda? Answer: They are both different and the same. As for their different meanings: 'causes and conditions' accords with conventional distinctions, which is the meaning of manifesting the absence of self-nature when looking at causes and conditions in relation to one another; this is precisely the substance of the conventional truth. 'Pratītyasamutpāda' accords with the nature without discrimination, which is the meaning of manifesting equality through mutual identity and mutual fusion; this precisely accords with the substance of the ultimate truth. Because the conventional truth lacks self-nature, it accords with the ultimate truth. Therefore the sutra says: 'Accordantly contemplating the worldly truth, one immediately enters the ultimate truth.' This is precisely its meaning. Such are the different meanings. The identical meaning is as in Nāgārjuna's explanation above. If one revolves them within each individual coin according to the ten gates, such as simultaneous completeness, it can be understood by analogy. The ten gates are as explained below. Just as in the coins the first up to the tenth are different, yet they are mutually identical, mutually entering, unobstructed, and mutually accomplishing, so although cause and effect, principle and phenomena, person and teaching, understanding and practice, teaching and meaning, ruler and retinue, and so forth have numerous distinctions of gates, yet relying on any single gate, it completely gathers in all. The remaining meanings should be analogously understood. The above method of counting coins provisionally relies on the coins of imagined phenomena to demonstrate the coins of other-dependent causes, conditions, and pratītyasamutpāda. It can also be relied upon to show that all conditionally arisen phenomena are ultimately unobtainable. Clinging to imagined objects, one is deluded about the phenomenon of pratītyasamutpāda; the stagnation of manifest phenomena is completely different. When the sutra says, 'The merit of a bodhisattva of initial aspiration in a single thought-moment cannot be exhausted,' it is like the first coin. Why? Because it manifests inexhaustibility in terms of one gate. 'How much more so the merit of the immeasurable and boundless stages' is like from the second coin onward. Why? Because it is spoken in terms of different gates. 'At the very moment of initial aspiration, one immediately accomplishes true awakening' is because it is like one coin being identical with ten. Why? Because it is spoken in terms of the substance of practice. Question: The bodhisattva of initial aspiration is a bodhisattva of the stage of faith, which is the position of a disciple. One who accomplishes true awakening is the buddha stage, which is the position of the Great Master. The high and low are not the same, and their positions and stages are completely different; why are their heads and feet placed side by side in the same place? Answer: The upāya teachings of the three vehicles and the One Vehicle teachings of the Perfect Teaching each have distinct applications and stagnation, and must not be mixed together. What is the meaning of this? In the teachings of the three vehicles, the head and feet are each distinct, and the years and months of father and son are not the same. Why is this so? Because it is spoken in terms of characteristics, in order to generate faith. In the One Vehicle teaching of the Perfect Teaching, the head and feet are entirely one, and the years and months of father and son are all the same. Why? Because it is formed by conditions, and spoken in terms of principle. Question: What is the meaning of 'one'? Answer: 'One' has the meaning of being one and without discrimination. Further question: What is the meaning of 'the same'? Answer: 'The same' has the meaning of non-abiding. Because of non-discrimination and non-abiding, beginning and end are in the same place, and master and disciple stand side by side. Question: What is the meaning of 'being in the same place and side by side'? Answer: 'Being in the same place and side by side' has the meaning of not knowing each other. Why? Because of non-discrimination. Further question: What is the meaning of 'non-discrimination'? Answer: 'Non-discrimination' has the meaning of being conditionally arisen, which means that beginning and end, and so on, are without duality and without distinction. Why is this so? All conditionally arisen phenomena have no creator, no completer, 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 phenomena has been like this from of old. Therefore the sutra says: 'Contemplate all phenomena as neither arising nor ceasing, existing through causes and conditions.' Such passages are precisely this meaning. Question: Whence is it known that the bodhisattva of the stage of faith up to the Buddha are side by side in the same place? As the sutra says below, 'At the very moment of initial aspiration, one immediately accomplishes true awakening,' and also as the Daśabhūmika-śāstra explains that from the bodhisattva of the stage of faith up to the Buddha they are formed by the six characteristics, we clearly know that there is such a meaning. The six characteristics are as above. These words are an essential gate for those who wish to enter the home of dharmatā, and a good key to open the dhāraṇī treasury. What has been elucidated above solely reveals the great pratītyasamutpāda teaching of the One Vehicle dhāraṇī; it can also be said that the substance of the unobstructed eloquence of the One Vehicle is not the purview of the three vehicles. Question: From the Initial Teaching onward, all phenomena are immediately empty and immediately tathatā, unified without discrimination; why did you say above that head and feet are each distinct? Answer: It is not that this meaning is absent, but because it is not yet complete, it was spoken from the lower perspective. Question: Whence is it known that apart from the three vehicles there is distinctly the purview of the One Vehicle of the Perfect Teaching? As the sutra says below: 'Among the classes of living beings in all worlds, / few are those who wish to seek the voice-hearer path. / Those who seek pratyekabuddhahood are fewer still; / those who seek the Great Vehicle are also very rare. / Seeking the Great Vehicle is still considered easy; / to be able to have faith in this teaching is exceedingly difficult. / If sentient beings are inferior / and their minds are depressed in aversion, / they are shown the voice-hearer path / to lead them out of all suffering. / If there are further sentient beings / whose faculties are somewhat clear and sharp, / who take joy in the teaching of causes and conditions, / for their sake pratyekabuddhahood is expounded. / If a person's faculties are bright and sharp, / possessing great kindness and compassion, / bringing benefit to sentient beings, / for their sake the bodhisattva path is expounded. / If they possess the supreme mind / and are definitely fond of the Great Matter, / for their sake the Buddha's body is revealed, / and the inexhaustible Buddha-dharma is expounded.' The holy words are like a bright jewel in the palm of the hand; there is no need to be startled or bewildered. Question: By what is the distinct meaning of the purviews of the One Vehicle and the three vehicles known? Answer: One knows it provisionally by relying on the ten gates. First, the gate of simultaneous completeness and correspondence: within this there are ten gates, namely, person and dharma, principle and phenomenon, teaching and meaning, understanding and practice, cause and effect; these ten gates correspond without prior or subsequent. Second, the gate of the realm of Indra's net: within this the previous ten gates are fully present, but the meaning differs according to the metaphor; the rest can be understood by analogy. Third, the gate of the secret, hidden, and manifest all being established: this also fully possesses the previous ten gates, but the meaning differs according to conditions. Fourth, the gate of subtle mutual containment and establishment: this also fully possesses the previous ten gates, but the meaning differs according to characteristics. Fifth, the gate of the separate establishment of distinct phenomena throughout the ten times: this also fully possesses the previous ten gates, but the meaning differs according to time. Sixth, the gate of all treasuries possessing pure and mixed virtues: this also fully possesses the previous ten gates, but the meaning differs according to the gate. Seventh, the gate of the mutual containment yet difference of the one and the many: this also fully possesses the previous ten gates, but the meaning differs according to principle. Eighth, the gate of the mutual identity and sovereignty of all phenomena: this also fully possesses the previous ten gates, but the meaning differs according to function; it can also rely on nature. Ninth, the gate of the skillful accomplishment through the turning of mind-only: this also fully possesses the previous ten gates, but the meaning differs according to mind. Tenth, the gate of relying on phenomena to manifest the Dharma and generate understanding: this also fully possesses the previous ten gates, but the meaning differs according to wisdom. The rest can be understood by analogy. The above ten profound gates are all distinct. If the scope of teaching and meaning corresponds with these, then it is subsumed under the Perfect Teaching and the Sudden Teaching of the One Vehicle; if the scope of various teachings and meanings corresponds with these but is not complete, then it is subsumed under the Gradual Teaching of the three vehicles. Thus it should be known. That these ten gates are fully complete is as expounded in the Avataṃsaka Sūtra. For the remaining broad meanings, they are distinguished as in the sutras, treatises, commentaries, sub-commentaries, the Kongmu, the Wendao, and so forth.