No. 766-B華嚴宗法界緣起綱要
Outline of the Dharma Realm's Dependent Arising in the Huayan School
華嚴七祖。以馬鳴為初祖。然此論中未及圓融之旨。何以稱耶。向未有知其說者。後學竟茫然莫辨。故了不加意。使古人建立宗旨。卒無以暢明於世也。故今略示其要。令知所宗。
The Huayan school recognizes seven patriarchs, with Ashvaghosha as the first. However, his writings do not explicitly address the doctrine of perfect interpenetration. Why then is he honored as a patriarch? For a long time, no one could explain this, leaving later students confused and unable to distinguish the reasoning. As a result, they paid little attention to it, causing the profound tenets established by the ancients to remain obscure and unilluminated in the world. Therefore, I will now briefly outline the essential points, so that all may understand what this tradition truly upholds.
華嚴圓宗。以一真法界統四法界。依四法界立十玄門。惟四界十玄。皆由六相而立。是則六相以成圓融無礙之宗也。此論總明六相。則包括四界十玄理趣無遺。以六相為圓融之統。是則此論攝法界而無盡矣。故首標一心真如。為一法界大總相法門體也。且此論宗百部大乘所造。然百部大乘。乃化佛建立。即實之權。今此論總攝權乘歸於一實。要顯即權之實。引歸果海圓融之極致也。然論中雖未明顯圓融之旨。且三乘五性頓漸修證。都歸一心果海之源。而圓融具德。皆一心之妙。已具華嚴宗中。故此不說。單為引攝歸於性海。故論中最初所歸者乃報身佛。及斷惑所見者亦報身佛。而論義具明染淨同真。為一心之相用。以一念為染淨之緣起。是則全同華嚴。以法界緣起為宗。而十二緣生。即如來普光明智也。是知要入華嚴法界。必由此論為入法界之門也。
The Huayan Perfect School takes the One True Dharma Realm as the foundation that unifies the Four Dharma Realms. Based on the Four Dharma Realms, it establishes the Ten Profound Gates. However, the Four Realms and Ten Gates are all established through the Six Characteristics. Thus, the Six Characteristics form the principle of perfect harmony and unobstructed interpenetration. This treatise comprehensively clarifies the Six Characteristics, encompassing the principles and meanings of the Four Realms and Ten Gates without omission. Taking the Six Characteristics as the unifying principle of perfect harmony, this treatise encompasses the Dharma Realm boundlessly. Therefore, it begins by pointing to the One Mind, the True Suchness, as the essence of the great all-encompassing Dharma Gate of the One Dharma Realm.
Moreover, this treatise is based on the teachings of one hundred Mahayana sutras. These one hundred Mahayana sutras were established by the transformation bodies of the Buddha, representing skillful means that point to the ultimate truth. This treatise comprehensively gathers these skillful teachings and returns them to the One Ultimate Truth, aiming to reveal the ultimate reality within the skillful means and guide beings to the supreme culmination of perfect harmony in the ocean of fruition. Although the treatise does not explicitly elaborate on the principle of perfect harmony, the practices, realizations, and gradual or sudden paths of the Three Vehicles and Five Natures all trace back to the source of the One Mind, the ocean of fruition. The perfect harmony and complete virtues are all wondrous functions of the One Mind, already fully present within the Huayan School. Therefore, this is not reiterated here. Instead, the treatise focuses solely on guiding and drawing beings back to the ocean of true nature.
Thus, the ultimate refuge presented at the outset of the treatise is the Reward Body Buddha, and the Buddha seen upon the eradication of afflictions is also the Reward Body Buddha. The treatise thoroughly clarifies that both defilement and purity share the same true nature, representing the manifestations and functions of the One Mind. It takes a single thought as the conditioned arising of defilement and purity, which aligns entirely with Huayan's principle of taking the Dharma Realm's conditioned arising as its foundation. The twelve links of dependent origination are none other than the Tathagata's universally illuminating wisdom. Therefore, it is understood that to enter the Huayan Dharma Realm, one must take this treatise as the gateway to entering the Dharma Realm.
言六相者。乃總別同異成壞也。
The six characteristics are: totality, particularity, sameness, difference, formation, and dissolution.
- 一者總相。即一心真如。為法界大總相法門體。
- 二者別相。即一心二門。三細六麤。五意六染。修斷差別也。
- 三者同相。即聖凡染淨。因果性相。同一真如。即瓦器微塵之喻也。
- 四者異相。即染淨諸法。各各差別。不一不雜。如塵器之不一也。
- 五者成相。即染淨諸法。皆由一念緣起而成也。
- 六者壞相。即染淨諸法。各住自位。各各無性。無以自立也。
言四法界。乃理法界。事法界。理事無礙法界。事事無礙法界也。
The Four Dharma Realms are spoken of. They are the Realm of Principle, the Realm of Phenomena, the Realm of Non-Obstruction between Principle and Phenomena, and the Realm of Non-Obstruction among Phenomena.
- 一者理法界。即一心真如。更無別法。全一真理。
- 二者事法界。即一切聖凡染淨。依正因果。諸差別事法也。
- 三者理事無礙法界者。由上理事相成。共有十門。以事攬理成。故全理成事。以理成事。故全事即理。以理能成事。故事不礙理。而能顯理。以事攬理成。故理不礙事。而能融事。理能成事。故全事即理。事能顯理。故全理即事。以理事相即。故得理事融鎔無礙也。法界觀十門分別。最為昭著。此略舉其要。
- 四者事事無礙法界。以上理事無礙。今全理成事。故不必更言其理。以全事全理。故事事融攝。無障無礙。但以六相該收一切事法。則法法圓融。故成十重玄門。以彰法界之大用。故此論義會六相。則已攝事事無礙圓融具德宗也。十玄門義。具在華嚴玄談中說。今但列名。
十門玄者。
The Ten Gates of the Profound.
- 一同時具足相應門
- 二廣狹自在無礙門
- 三一多相容不同門
- 四諸法相即自在門
- 五祕密隱顯俱成門
- 六微細相容安立門
- 七因陀羅網境界門
- 八託事顯法生解門
- 九十世隔法異成門
- 十主伴圓融具德門
此十玄門義。如法界觀。及玄談中說。
The meaning of these Ten Profound Gates is explained in the Dharma Realm Contemplation and in the Profound Discourse.