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[507c] The interdependent origination of the six characteristics will be divided [for
discussion] into three parts. First, the names [of the six characteristics] will be briefly
explained; second, the concepts which have given rise to this doctrine will be shown;
third, [this teaching] will be elucidated by means of questions and answers.
SECOND, the concepts which have given rise to this teaching [of the six
characteristics]: This teaching attempts to show such things as the interdependent
origination of the dharma-dhatu, which is the perfect doctrine of
the one vehicle [i.e., Hua-yen], the infinite interpenetration [of all things],
the unimpeded identity [of all things], and all other matters including the
infinite interrelationship of noumenon and phenomenon, [the interrelationship
of phenomenon and phenomenon,] and so on, shown in the symbol
of the net of Indra. When these concepts are manifested [in the mind of the
Bodhisattva], then when one of the many obstacles [avarana] is overcome,
all are overcome, and one acquires the destruction of [moral and intellectual
faults, or klesa of] the nine times and ten times. In practicing the virtues,
when one is perfected, all are perfected, and with regard to reality, when one
[part] is revealed, everything is revealed. All things are endowed with universality
and particularity, beginning and end are the same, and when one first
arouses the aspiration for enlightenment [bodhicittotpada], one also becomes
perfectly enlightened. Indeed, the interdependent origination of the dharma-dhatu
results from the interfusion of the six charactenstics, the simultaneity
of cause and result, perfectly free identity, and the fact that the goal is
inherent in causal practice. The cause [of enlightenment] is the comprehension
and practice, as well as enlightenment, of Samantabhadra, and the result
is the infinitude which is revealed in the realm of the ten Buddhas, all the
details of which can be found in the Avatamsaka Sutra.
Second, the characteristic of particularity [or specificity]: All the conditions such as the
rafter are parts in the whole. If they were not parts, they could not form
a whole, because without parts, there is no whole. What this means is that
intrinsically the whole is formed of parts, so that without parts, there can
be no whole. Therefore, the parts become parts by means of the whole.
Question: If the whole is identical with the parts, how can it be a whole?
Answer: It can be a whole precisely because it is identical with the parts.
Just as the rafter is identical with the building, which is called the characteristic
of universality [possessed by the rafter-part], so also because it is a
rafter, we speak of the characteristic of particularity. If the rafter is not
identical with the building, it is not a rafter; if [the building] is not identical
with the rafter, it is not a building. The universal and the particular are
identical. [508b] This is how you should understand it.
Question: If they are identical, how can you [even] speak of parts? Answer:
Because [parts] become parts on the basis of their identity [with the whole].
If they [i.e., part and whole] were not identical, the whole would exist
outside the parts, and could not then be a whole; the parts would exist
outside the whole and could not then be parts. If you think about it, it is clear.
Question: What would the error be if they are not parts? Answer: the
errors of annihilationism and eternalism. If there were no parts, there would
be no distinct rafters, tiles, and so on. This would be annihilationism, because
without distinct parts such as rafters, tiles, and so on, there would be no
building. If it is maintained that there can still be a building without distinct
rafters, tiles, and the like, this is eternalism.
Third, the characteristic of identity [or similarity]: The various conditions such as the
rafter all combine and create the building. Because there is no difference among
them [as conditions], all are called "conditions of the building". This is
called the characteristic of identity because they are all identically conditions
within the context of the building which they create. Question: What is the
difference between this and the [above] characteristic of universality?
Answer: The characteristic of universality is spoken of only from the standpoint
of the one [whole] building; the characteristic of identity concerns
all the various conditions such as the rafter. Even though each part is different
in its own nature, they each possess the characteristic of identity because
they are all identical in their power of creation. Question: What is the error
if they are not identical? Answer: The errors of annihilationism and eternalism.
If they are not identical, the [particular] conditions such as the rafter
would oppose each other, and thus would not be able to create the building
identically. This is annihilationism, because there would be no building.
If [on the other hand] they cannot create the building, because each is
different, and you still say that there is a building, this is eternalism, because
there is a building without any cause.
Fourth, the characteristic of difference [or distinctness]: The various conditions such as
the rafter are different from each other in conformity with their own individual
species. Question: If they are different, how can they be identical? Answer:
They are identical precisely because they are different. If they were not
different, then since the rafter is [about] eleven feet long, the tiles would be
the same, and since this would destroy the original condition [i.e., the tile
as it should be], then, as before, they could not function identically as
conditions for the building. Now, since there is a building, they must all
function identically as conditions, and so you can understand that they are
different.
Question: What is the difference between this and the characteristic of
particularity? Answer: Particularity means that all the conditions, such as
the rafter, are distinct within the one building. Now, when we speak of
difference, we mean that each of the various conditions, such as the rafter,
are different from each other.
Question: What is the error if they are not different [from each other]?
Answer: There would be the errors of annihilationism and eternalism. If
they are not different, then [as I have said,] the roof tiles would be [about]
eleven feet long, like the rafter. This would destroy the origmal condition
[of the tile] and the building could not be formed. Therefore, you have
annihilationism. Eternalism results from attachment to the existence of a
building which has no conditions, because if the various conditions are not
different, then the necessary conditions for the building do not exist.
Fifth, the characteristic of integration [or composition]: Because the building is created as
a result of these various conditions, the rafter and other parts are called conditions.
If this were not so, neither of the two [i.e., forming conditions or
formed result] would come to be. Now, since they actually form [the
building], you should know that this is the characteristic of integration.
Question: [508c] When we actually see the various conditions such as the
rafter, each retains its own character and does not literally become a building;
how is It able to form the building? Answer: Simply because the various
conditions such as the rafter do not become [the building, and retain their
own character], they are able to create the building. The reason for this is
that if the rafter becomes the building, it loses its intrinsic character of being
a rafter, and therefore the building cannot come into being. Now, because
it does not become [the building], conditions such as the rafter and so on
are manifested. Because they are manifested [as being just what they are],
the building is created. Also, if they do not make the building, the rafters
and so on are not to be called conditions. However, since they can be said
to be conditions, you should know that they definitely create the house.
Question: If they do not become integrated, what is the error? Answer:
The errors of annihilationism and eternalism. Why? The building is created
originally as a result of the various conditions such as the rafter. Now, if
they do not create the building all together [in their integration], the existence
of the building is not possible, and this is annihilationism. Originally,
the conditions create the building, and thus they are called rafters and so on.
Now, since [hypothetically] they do not create the building, they are not
rafters, and this [also] is annihilationism. If they do not become integrated,
then because a building exists without a cause, this is eternalism. It is also
eternalism if the rafters do not create the building but are still called rafters.