10. Entering Nirvāṇa
When we look at the lion and the gold, the two characters both perish and afflictions resulting from passions will no longer be produced. Although beauty and ugliness are displayed before the eye, the mind is as calm as the sea. Erroneous thoughts all cease, and there are no compulsions. One gets out of bondage and is free from hindrances, and forever cuts off the source of suffering. This is called entry into Nirvāṇa. (tsd, 45:663-667)
B.--HUNDRED GATES TO THE SEA OF IDEAS OF THE FLOWERY SPLENDOR SCRIPTURE
1. All That Come into Existence Through Causation End Together in Quiescence (ch. 1)
All beings arise through causation, and being is necessarily manifested in many varieties. On the other hand, the absence of [self] nature is a singular principle, and principle shows itself in many characteristics. If we analyze their power and function, the meaning of their expansion and contraction can then be easily seen, and only when we examine their profound principle can the twofold division of principle (li) and fact be understood. We shall now, from the point of view of substance and function, briefly discuss ten different principles.
(1) Understanding the fact that things arise through causation
For example, when dust (that is, a small particle of matter) is perceived, it is a manifestation of one’s own mind. Since it is manifested by one’s own mind, it means that one’s own mind is the cause. It is only because the cause reveals [objects] before us that dharmas of the mind arise. This is why the dust is called a dharma arising through causation. The scripture says, “All dharmas arise through causation. Without causes, they will not arise.”22 The causes for our sinking in the sea of suffering do not exist externally. In the final analysis there is no dharma outside the mind that can serve as its cause. Although the dust is distinct, it still clings to no [external] cause. But the character of this round small particle of dust arises on the basis of dharma, is a false construction, and seems to exist, but ultimately has no real substance. One can neither be attached to it23 nor renounce it, and because one cannot be attached to it or renounce it, we know that the substance of the dust is empty and devoid of all things. Now that we understand that causes are really not causes, any arising will be wonderful. So long as the substance of things arising through causation is void, there will never be any arising even though there seems to be, and if it is understood that substance is in accord with causes, there will always be arising even though there seems to be none. Such a view is called real knowledge and perception.
Comment. The doctrine of all things arising through causation is comparable to the T’ien-t’ai doctrine of all dharmas in their True Nature. Both are manifestations of the mind and both are identical with Thusness.24 However, to T’ien-t’ai all things are immanent and complete and sufficient in each other, whereas to Hua-yen, all things arise. In this respect, Hua-yen is closer to the dynamic philosophy of the Consciousness-Only School.
(2) Apprehending the realm of dharmas
This little particle of dust arises through causes. This means a dharma. This dharma is manifested in accordance with wisdom and possesses a variety of function. This implies a realm. Because this dharma has no nature [of its own], it can be neither divided nor equalized. It is harmonious without the twofold character of similarity and difference and is identical with reality. It is like the realm of empty space, which extends everywhere, permeates everything, manifests itself wherever it may be, and is always very clear. But this one particle of dust and all other dharmas do not know each other. Nor do they perceive each other. Why? Because each of them is a completely perfect realm of dharmas, universally involving everything, and apart from it there is no other realm of dharmas. Therefore they no longer know or perceive each other. Even if we speak of knowing or perceiving, it is none other than the realm of dharmas knowing and perceiving [itself], and at bottom there is no other realm of dharmas to be known or to be perceived. The scripture says, “The realm of dharmas is at the same time no realm of dharmas. A realm of dharmas does not know [another] realm of dharmas.”25 If neither nature nor character exists, it becomes the realm of dharmas of principle. When both fact and character are clearly in existence without obstacle, it becomes the realm of dharmas of facts. When principle and fact are combined without obstacle, the two are at the same time one and one is at the same time two. This is the realm of dharmas.
Comment. The dual concepts of principle and fact are essentially similar to those of nature and character, substance and function, and the Two Levels of Truth (worldly or relative truth and absolute truth) common in all Mahāyāna schools, especially T’ien-t’ai. The two terms occur often in T’ien-t’ai literature. But in no other place have they occupied such a dominant position as in Hua-yen.
The two concepts can be traced to Neo-Taoism and the Early Seven Buddhist Schools where the dual concepts of being and non-being enjoyed their central attention. The idea of principle was already prominent in Neo-Taoism.26 After it was developed in Buddhism, it eventually became the basic idea in Neo-Confucian thought.
(3) Discerning not-coming-into-existence
It means that the dust is a subsidiary cause of the mind and the mind is the primary cause of the dust. Only when these causes are combined do illusory characters come into existence. Because they come into existence through causation, they surely have no nature of their own. Why? Because the dust is not self-caused but necessarily depends on the mind. Similarly, the mind does not come from itself, but also depends on subsidiary causes. Since they depend on each other, they do not come into existence through any fixed causes. This being the case, we refer to them as not-coming-into-existence. We are not speaking of not-coming-into-existence apart from coming-into-existence through causation. The treatise says, “A primary cause does not by itself cause anything to come into existence but needs subsidiary causes to do so. Subsidiary causes do not by themselves cause anything to come into existence, but need primary causes to do so.”27 Since a thing can be said to come into existence only because it does so through causation, only when we understand that coming-into-existence has no nature [of its own] can we affirm that there is no coming-into-existence. But coming-into-existence and not-coming-into-existence fulfill and negate each other. When negated, there is no coming-into-existence, and when fulfilled, there is coming into existence through causation. Because there is simultaneous fulfillment and negation, therefore at the time of coming into existence there is no coming into existence. He who understands this understands not-coming-into-existence.
(4) Having a correct view of the absence of characters
For example, the characters of this small and round particle of dust arise from the transformations of one’s own mind. They are false constructions without reality. Now that one cannot be attached to them, we know that they are unreal and nonexistent. They are produced by the mind and have no self-nature at all. This is called the absence of characters. The scripture says, “All dharmas are originally empty in their nature and have not the least character.”28
However, although character cannot be attached to, that does not exhaust the idea of nonexistence. From the fact that character has no substance, the nature of dharma is established. Because the character of dharma is not lost inasmuch as the dharma is the basis of its absence, therefore character is at the same time no character and non-character is at the same time character. There is really no difference between character and the absence of character. This idea of the absence of character is similar to the rope appearing as a snake. We say there is no snake at all, but we should realize that the rope is the basis of the absence of snake. As dharma is the basis of the absence of character, character [exists] entirely because dharma possesses no character.
(5) Discriminating formation and destruction
For example, the dust arises through causation. That is formation. But at the same time its substance does not become dust. That is destruction. Now, having discriminated the fact that causes are really not causes, we may u
se the term “formation through causation,” and having discriminated the fact that destruction is really not destruction, we may use the term “destruction through causation.” Because destruction does not hinder the initial formation of the dharma, therefore the time of destruction is precisely the time of formation. And because in formation there is nothing to be had, therefore the time of formation is precisely the time of destruction. They are simultaneously established, neither earlier nor later than each other. If there were formation without destruction, that would mean that dharmas exist because of their own nature, and if there were destruction without formation, it would mean that dharmas become empty through cessation.20 As formation and destruction are identical, characters are thereby manifested.
(6) Showing the hidden and the manifest
When we contemplate the characters of the dust and fail to find them, it means that characters have ceased to be and Emptiness is manifest. It is because when we observe characters we have not directly grasped the principle that it is hidden while the facts are manifest. Furthermore, this dust and other dharmas depend on and involve each other. They differ in their existence or nonexistence. If the dust involves the others, then the others become hidden and the dust becomes manifest. If the others involve the dust, then the dust becomes hidden while the others become manifest. Being hidden and being manifest are identical, for at the moment of being manifest it is already hidden. Why? Because at the time [the one] is manifest, [the others] are all hidden, which makes it possible [for the one] to be manifest, and at the time [the one] is hidden, [the others] are all manifest, which makes it possible [for the one] to be hidden. As being hidden and being manifest establish each other, therefore the time of being hidden is precisely the time of being manifest and the time of being manifest is precisely the time of being hidden.
(7) Revealing perfect wisdom (bodhi)
It means that the fact that this dust is identical with the Nirvāṇa of quiescence and extinction (devoid of characters) and is without nature [of its own] is revealed by the perfect wisdom of the Buddha. Because of the discrimination and understanding of the principle that all living beings, dust, hair, and so forth have no nature [of their own], the perfect wisdom of the Buddha is achieved. Therefore the teaching for all living beings to achieve Buddhahood can be seen in the wisdom of the Buddha itself. Furthermore, all living beings, dust, hair, and so forth become so because of the principle of the Buddha’s perfect wisdom. Therefore the Buddha’s resolve to achieve perfect wisdom and to cultivate the deeds of the bodhisattva30 can be seen in the wisdom of all living beings itself. We should know the perfect wisdom of the Buddha and should have no heretical views. The Buddha is now preaching to all living beings in the world and all living beings are receiving the Buddha’s preaching in this world. Therefore the Buddha is the Buddha of all living beings and living beings are living beings of the Buddha. Although they do not exactly coincide, they are at bottom not different. To hold such a view is to resolve to achieve perfect wisdom, to arouse the great compassion which considers all as one body with oneself and to teach and transform all living beings.
(8) Explaining Nirvāṇa
This means that not having understood the manifestations of the dust, one is deluded by manifestation and regards it as coming-into-existence. He in turn sees that the dust is hidden, and being deluded by it, he regards it as going-out-of-existence. Thus on the basis of the characters of coming-into- and going-out-of-existence, which move on like a current, he takes the dust as an object. Transformations arise from this deluded mind, and he considers them to be true and real. Now that in our search for the characters of coming-into- and going-out-of-existence, we find that after all nothing arises and there is nothing to be found, perturbed thoughts naturally cease and erroneous discriminations are annihilated. As these are annihilated, there is great Nirvāṇa. Therefore the scripture says, “To move on like a current means transmigration. Absolute quiescence means Nirvāṇa.”31
(9) Investigating going and coming
It means that when the dust follows the wind to the east, its character of going is not to be found, and when it follows the wind to the west, its character of coming is not to be found either. This is all due to the fact that the dharma of dust at bottom has no character of coming or going for it is not real. When it comes, it comes from nowhere, and when it goes, it goes nowhere. The scripture says, “Dharmas neither go nor come, for they never remain [at any point from which to go or to come].”32 Because the fact that the coming and going of the dust has no substance is understood, therefore the coming or going is at the same time not-coming or not-going, and not-coming or not-going is always coming or going. They are established as one without any difference as between “this” or “that.” Therefore the scripture says, “The bodhisattva comes without the character of coming. He goes without the character of going.”33 Therefore although the position of the dust does not change, it reaches the ten cardinal directions, and although the ten cardinal directions remain where they are, they can always enter into the dust. At all times there is neither going nor coming, but the extent of coming and going equals the entire realm of dharmas.
(10) Seeing clearly activity and tranquillity
It means when the dust floats gently around following the wind, that is activity, and when it is absolutely quiet and does not arise, that is tranquillity. Now, because at the time of tranquillity activity does not cease to be, that means tranquillity is entirely formed by activity, and because at the time of activity tranquillity does not cease to be, that means activity is entirely formed by tranquillity. Because they completely form each other, therefore the time of activity is precisely the time of tranquillity, and the time of tranquillity is precisely the time of activity. It is like the wind which is originally not active but can activate all things. If there were activity to start with, it would lose its own substance and be active no more. Think of it.
From the above principles, the theory of things coming into existence through causation is unfathomable; thus its many gates are universally alone. All things are exhaustively combined as one, and all infinities are embraced to form a totality. If we investigate its mystery, although [coming-into-existence through causation] may occupy a narrow position, it is always broad, and if we wish to investigate its source, we find that the deeper it is, the shallower it becomes. The principle of coming-into-existence through causation is great indeed! (tsd, 45:627-628)
2. Harmonious Combination and Spontaneity (ch. 4)
The sea of the nature of things has no shore, and because of that, its characteristics have become many and extensive. Coming-into-existence through causation is unfathomable; thus its many gates are universally prevalent and open. [All things] turn on and on in ten thousand different ways, but the form of expansion and contraction accords with wisdom. Harmoniously combined as one, the conditions of their opening and closing follow the mind. As [the mind is as clear as] shining and does not give rise to incipient [and disturbing] activity, although there are varieties and differences, it is always in harmony with them. And since function does not pervert substance, although [things] are of one flavor, they are always free and without obstacle. We shall now, from the point of view of substance and tendency, briefly discuss ten different principles.
(1) Appreciating principle and fact
For example, the dust has the characters of roundness and smallness. This is fact. Its nature is empty and nonexistent. This is principle. Because facts have no substance, they merge together in accordance with principle. And because the dust has no substance, it universally penetrates everything. For all facts are no different from principle and they are completely manifested in the dust. Therefore the scripture says, “The wide world is the same as the narrow world, and the narrow world is the same as the wide world.”34
(2) Discerning matter and Emptiness
For example, dust is formed through causation; this is matter. Matter has no substance; this is Emptiness. If Emptiness i
s spoken of apart from matter, it would mean that there is no false matter in the realm of worldly truth, and that because of false matter there is the True Emptiness in the realm of absolute truth. If matter is spoken of apart from Emptiness, it would mean that there is no True Emptiness in the realm of absolute truth, and that because of True Emptiness there is false matter in the realm of worldly truth. Now, it is only necessary to understand that True Emptiness means that matter is false and has no substance. Emptiness is not so called because there is no matter. The scripture says, “Matter is empty not because it has been destroyed, but because it is of itself empty.35
(3) Penetrating the big and the small
For example, dust has the character of roundness; this is smallness. Mount Sumeru is high and wide; this is bigness. But this dust and that mountain, though one is big and the other small, contain each other, turn on and on in accordance with the mind, and neither come into nor go out of existence. For example, when one sees a mountain as high and wide, it is his own mind that manifests it as large; there is no largeness distinct from it. When one sees the dust as round and small, it is also his own mind that manifests it as small; there is no smallness distinct from it. Thus when we see this dust, it is entirely the dust manifested by the mind which sees the mountains as high and wide. Therefore the large is contained right in the small. The scripture says, “The number of Hard Iron Enclosing Mountains36 is infinite. All of them can be placed at the tip of a hair. In order to understand the largest and the smallest phenomena the bodhisattva therefore begins his resolution [to seek perfect wisdom].”37
(4) Taking in both the far and the near
It means that this dust is near and the world of the ten cardinal directions is far away. But as the dust has no substance, it fully penetrates all the ten cardinal directions. In other words, the ten directions are all those of the dust. Therefore the far is always near. However, although the ten directions are far away, they are merely those of the nature of dust. Even though they go beyond a world which cannot be described, they still do not go outside the nature of dust. Why? Because the extension of dust has no substance. It is similar to space and cannot be transcended. Therefore all the ten cardinal directions are but manifestations of the nature of dust. Furthermore, although one leaves this dust and goes to the ten directions, one still sees this dust. Why? Because the dust has no substance, and facts [of which dust is an instance] are clearly manifested in accordance with principle. Therefore when the nature of the dust universally pervades everything, the dust as a fact is also manifested at the same time. This means that in one particle of dust everything is manifested and both the near and the far are clearly before our eyes. As the ten directions enter into one particle of dust, they are always near although they are far, and as the dust universally pervades all the ten directions, it is always far although it is near. Both the dust and the ten directions, and both the far and the near, are clearly identical without any difference. Think of it.
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