人天眼目 4.55

4.55

若究竟欲免斷常邊邪之見。須明華嚴六相義門。則能住法施為。自忘能所。隨緣動靜不礙有無。具大總持。究竟無過矣。此六相義。是辨世間法。自在無礙。正緣顯起。無分別理。若善見者。得知總持門。不墮諸見。不可廢一取一。雙立雙忘。維總同時。繁興不有。縱各具別。冥寂非無。不可以有心知。不可以無心會。詳法界內。無總別之文。就果海中。絕成壞之旨。今依因門智照。古德略以喻。六相者。一總二別三同四異五成六壞。總相者。譬如一舍是總相。椽等是別相。椽等諸緣和合作舍。各不相違。非作餘物。故名同相。椽等諸緣。遞相互望。一一不同名異相。椽等諸緣。一多相成名成相。椽等諸緣。各住自法本不作。故名壞相。則知真如一心為總相。能攝世間出世間法故。約攝諸法得總名。能生諸緣成別號。法法皆齊為同相。隨相不等稱異門。建立境界故稱成。不動自位而為壞。又云。一總相者。一合多德故。二別相者。多德非一故。三同相者。多義不相違故。四異相者。多義不相似故。五成相者。繇此諸義緣起成故。六壞相者。諸緣各住自性不移動故。此上六相義者。是菩薩初地中。觀通世間一切法門。能入法界之宗。不墮斷常之見。若一向別。逐行位而乖宗。若一向同。失進修而墮寂。所以位位即佛階墀宛然。重重磨鍊本位不動。斯則同異具濟。理事不差。因果無虧。迷悟全別。欲論大旨。六相還同夢裏渡河。若約正宗。十地猶如空中鳥跡。若約圓修。斷惑對治習氣。非無理行相資。缺一不可。是以文殊。以理印行。差別之道無虧。普賢以行會理。根本之門不廢（見宗鏡錄）。

If one ultimately wishes to avoid the heterodox views of annihilationism and eternalism, one must understand the gateway of the meaning of the six characteristics of the Huayan. Then one can abide in phenomena while engaging in activity, naturally forgetting subject and object, according with conditions in motion and stillness without obstructing existence and non-existence, possessing the great dhāraṇī, and ultimately being without fault. The meaning of these six characteristics discerns worldly phenomena as autonomous and unimpeded, manifested correctly by conditions, based on the principle of non-differentiation. If one perceives it skillfully, one will understand the gate of the dhāraṇī and not fall into various views. One must not discard one and grasp one, but establish both and forget both. While universality is simultaneous, manifold proliferation does not exist; though each possesses particularity, dark quiescence is not non-existent. It cannot be known with mind, nor can it be understood without mind. Investigating within the Dharma-realm, there is no text of universality and particularity; approaching the ocean of fruition, the principles of integration and disintegration are severed. Now, relying on the gate of cause and wisdom-illumination, an ancient worthy briefly used a metaphor. As for the six characteristics: first is universality, second is particularity, third is identity, fourth is difference, fifth is integration, and sixth is disintegration. Universality: for example, a single house is universality; the rafters and the like are particularity. The rafters and other conditions harmoniously combine to make a house, not opposing one another and not making another object, hence named identity. The rafters and other conditions, mutually viewed from one another, each being not identical, is named difference. The rafters and other conditions, one and many accomplishing each other, is named integration. The rafters and other conditions, each abiding in its own phenomenon, originally not acting, is hence named disintegration. Thus one knows that True Suchness, the One Mind, is universality, because it can encompass worldly and supramundane phenomena. In terms of encompassing all phenomena, it receives the name 'universality'; being able to produce various conditions constitutes the designation 'particularity'. Every single phenomenon being equal is identity; according with characteristics in inequality is called the gate of difference. Establishing circumstances is called integration; not moving from its own position is disintegration. Furthermore, it is said: first, universality is because one unites many virtues; second, particularity is because many virtues are not one; third, identity is because many meanings do not oppose one another; fourth, difference is because many meanings are not similar; fifth, integration is because of the conditioned arising of these various meanings; sixth, disintegration is because the various conditions each abide in their own nature and do not move. The above meanings of the six characteristics are the principles by which a bodhisattva on the First Ground contemplates and penetrates all worldly Dharma gates and can enter the Dharma-realm, not falling into the views of annihilationism and eternalism. If one inclines solely to particularity, one pursues stages of practice and deviates from the lineage; if one inclines solely to identity, one loses gradual cultivation and falls into quiescence. Therefore, every stage is precisely Buddha, the steps being distinct; through manifold tempering, the original position does not move. Thus identity and difference are both fulfilled, principle and phenomena do not err, cause and effect are not deficient, and delusion and awakening are completely distinct. If one wishes to discuss the great purpose, the six characteristics are still like crossing a river in a dream; if according to the authentic lineage, the ten grounds are like the tracks of birds in the sky. If according to complete cultivation, severing delusions and countering habitual propensities rely mutually on principle and practice; neither can be lacked. Therefore Mañjuśrī seals practice with principle, so the way of differentiation is not deficient; Samantabhadra unifies practice with principle, so the fundamental gate is not abandoned (see the Zongjing lu).