The Dual Silence of Existence and Non-Existence
052 有無雙寂
中文原著：隆門圓通法師
英文翻譯：張惠平
Written by Master Shih Longmen Yuantong.
Translated by Huei Ping Chang.
華嚴明世界海、因陀羅網、主伴無盡、圓融無礙。 所謂一質不成，淨穢盈虧；
異質不成，一理齊平。有質不成，搜源則冥。無質不成，緣起萬形。
淨穢域絕，不可言一
理唯一味，不可言異
冥同性空，不可言有
隨緣成立，不可言無
又此四句，一向遮過，實則即異、即同，即有、即無。
若互相形奪，則一異兩亡、有無雙寂。若圓融無礙，則即一即多、即有即無；有是無有、無是有無。
「多」是即一之多，「一」是即多之一；有無圓融，即理事無礙；一多圓融，即事事無礙。如此重重無礙，故華藏剎海一一塵中皆見法界。
華嚴明世界海、因陀羅網、主伴無盡、圓融無礙的境界，就是一種心量對境的狀態。其主要的取捨，在於心量，而不在於物質上的取捨。如燈光，光光相涉，互不障礙。
維摩詰居士在其斗室可以同時容納十方剎土諸佛菩薩，且還足足有餘不相妨礙，那是如何的胸懷廣大，涵蘊太虛，沒有界限。若要以一般的眼界所見的社會形態和方向感去分辨時，十方剎土世界是不可能炳然齊現的。
由此可知其含義已不是在於有形物質的世界，而是在比擬一個心量的世界。若心量可同時容納十方一切諸佛剎土，即《維摩詰經》所言，維摩詰居士的心量，已入於華嚴世界海中、重重無盡的法界觀，可一剎那間同時現前證得華嚴海印三昧。
心量可以相應於十方一切諸佛菩薩、可以容納十方世界國土，亦不相妨礙。如黃色光、紅色光、綠色光等，同時呈現出明亮的光芒，也不會有所妨礙，這已不是執著在現象界的境界裡。
當你看到這朵花時，可以反射汝之心，汝內心的覺受可投射在此花中，此花就是一世界。此是你內心世界的縮影，每一朵花，都是極樂淨土的蓮花、都在法界中，都有一尊如來。此即華嚴世界的一花一世界、一葉一如來的境界。如此覺觀，即表你般若智的現前。由此華嚴思想可以了解：彼此之間的存在，不只是依賴單一方面，倘若沒有汝心之覺受。也就沒有所謂主、伴意識的存在。
吉祥
資料來源：心靈甘露(二)，隆門圓通法師著。
The Dual Silence of Existence and Non-Existence
Hua Yen is bright in the world and the Indra-jala (the Net in the Palace of the Heavenly Emperor). With boundless hosts and companions, it is consummate without hindrances.
If one quality is not formed, there will be purity and impurity, profit and loss. If different qualities are not formed, they will have to be put in order and become uniform. If existence is not formed, then to search for its origin will be like doing things in the dark. If non-existence is not formed, then affinities will arise from all forms.
If both purity and impurity are terminated in a place, it should not be called “one.”
If there is only one flavor in principles, they should not be called “different.”
If darkness is the same as the nature of emptiness, then it should not be called “existing.”
If things are formed according to affinities, then they should not be called “non-existing.”
The four sentences above can cover up shortcomings and are in fact different, the same, existing, and non-existing. If they seize each other, then the sameness and difference will both extinguish, and the existence and non-existence will both be silent. If they can be consummate without hindrances, then they will be both one and many, existing and non-existing. Existence is non-existence; non-existence is existence.
“Many” is the many of one; “one” is the one of many. If existence and non-existence are both consummate, principles and matters will both be without hindrances; with the one-many consummate interfusion, everything will go smoothly. With so many layers of non-hindrances, the Dharma Realm can be seen in each grain of dust in the Ocean of Hua Tzang.
The situation of “Hua Yen is bright in the world and the Indra-jala (the Net in the Palace of the Heavenly Emperor). With boundless hosts and companions, it is consummate without hindrances” is a status of how one faces circumstances. The choice lies not in materialistic considerations but in one’s mentality. This is like various beams of light involve each other but do not hinder each other.
Buddhist practitioner Vimalakirti’s small room could accommodate the Buddhas and Bodhisattvas from the Ten Directions and was still sufficient without hindrances. How broad-minded he was to have admitted the Great Void without boundaries. If we look at this from the ordinary mind and sense of direction, it is impossible for the Realms in the Ten Directions to manifest together for us to see.
From this we may know that the significance lies not in the tangible materialistic world, but in a world of mindfulness. If one’s mind can accommodate all the Buddha lands in the Ten Directions, then, as Vimalakirti-Nirdesa Sutra pointed out, the mindfulness of Vimalakirti has entered the world of Hua Yen and the endless layers of Dharma Realm Views, and can all of a sudden manifest and confirm the Samadhi of the Hua Yen Sea Mark.
The mindfulness can correspond to all the Buddhas and Bodhisattvas in the Ten Directions and can accommodate the lands in the Ten Directions without hindrances. This is like yellow, red, and green lights that give out radiance without hindering each other, and this does not abide in the phenomenal world.
When you see a flower, your perception of it can be reflected on it. This flower is a small world which is the epitome of your inner world. Each flower is a lotus flower of the Paradise, is within the Dharma Realm, and has a Tathagata in it. This is the situation of what the Hua Yen School calls “each flower has a world; each leaf has a Tathagata.”
If you can perceive and observe from this, your wisdom will manifest. The philosophy of the Hua Yen School teaches us that the existence between you and exterior matters does not rely on one single side only, and that without your perception, there will be no consciousness of hosts and companions.
Auspiciousness to everybody!
Source: Sweet Dew for the Soul (Vol.II), Written by Master Shih Longmen Yuantong.