人天眼目 4.55

4.55

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).