宗鏡錄 10.3

10.3

答。一是法爾。二由諸佛菩薩行願。三即眾生信解。自業感現。又總具十力。一法如是力。二空無性力。三諸佛神力。四菩薩善根力。五普賢行願力。六眾生淨業力。七深信勝解力。八如幻法生力。九如夢法生力。十無作真心所現力。又華嚴疏釋云。一多相持。互為本末。一心所現。總有十義。一孤標獨立。以是唯一。故獨立為主。二雙現同時。各相資無礙故。三。兩相俱亡。互奪齊泯故。四自在無礙。隱顯同時。一際現故。五去來不動。各住本法。不壞自位故。六無力相持。以有力。持無力故。七彼此無知。以各無自性。法法不相知。不相到故。八。力用交徹。以異體相入。有力相持故。九自性非有。以無體性。方能即入無礙故。十究竟離言。冥性德。沒果海故。釋云。孤標獨立者。即經頌云。多中無一性。一亦無有多。二法互無故。得獨立。亦一。即多而唯多。多即一而唯一。廢己同他。故云獨立。二雙現同時者。即經頌云。知以一故眾。知以眾故一。無一即無多。無多即無一。故二雙現。更無前後。如牛二角。三兩相俱亡者。即前二俱捨也。四自在無礙者。欲一即一。不壞相故。欲多即多。一即多故。一既如此。多亦准之。常一常多。常即不即故。故云自在。五去來不動者。一入多而一在。多入一而多存。若兩鏡相入。而不動本相。相即亦然。六無力相持者。因一有多。多無力而持一。因多有一。一無力而持多。七彼此無知者。二互相依。皆無體用。故不相知。如經頌云。諸法無作用。亦無有體性。是故彼一切。各各不相知。八力用交徹者。即經頌云。一中解無量。無量中解一義。九自性非有者。互為因起。舉體性空。十究竟離言者。不可言一。不可言非一。不可言亦一亦非一。不可言非一非非一。不可言相即。以相入故。不可言相入。以相即故。不可言即入。不壞相故。不可言不即入。互交徹故。口欲辯而詞喪。心將緣而慮息。唯證智知。同果海故。一多既爾。染淨等法無不皆然。又約一心圓別之理。無礙之力者。圓別遍理。微細難分。別。則要有差別方能遍。若不差別不能遍。圓。則不要差別而能遍。能遍之法。一一圓雖。故無差別。而言圓融者。一會即是彼一切會。亦非此會處處到也。即此即彼。即一即多。故云圓融。又約所遍處。以論總別。東名非西名。所遍別也。此會即彼會。所遍處總也。又約能遍論圓別。要將差別之法。方能普遍。是名別也。今是圓融無差之法。即能遍故。名為圓也。前之別。如列宿遍九天。此之別。如一月落百川。前之總。如一雲之滿宇宙。此之圓。如和香之遍一室。故云總圓有異也。華嚴論云。此華藏界。隱顯自在。為利眾生顯勝福德故。即具相萬差。光明顯照。若令眾生情無取著。如幻雲散。一物便無有所得。存其計故。以如此大願智力。法性自體空無性力。隱顯自在。若隨法性。萬相都無。隨智力。眾相隨現。隱顯隨緣。都無作者。凡夫執著。用作無明。執障既無。智用自在。不離一真之境。化儀百變。是以箭穿石虎。非功力之所能。醉告三軍。豈麴糵之所造。筍抽寒谷。非陽和之所生。魚躍氷河。豈網羅之所致。悉為心感。顯此靈通。故知萬法施為。皆自心之力耳。若或信受。具此力能。則廣闢障門。盡枯業海。所以仁王經云。能起一念清淨信者。是人超過百劫千劫。無量無邊恒河沙劫一切苦難。不生惡趣。不久當得無上菩提。是以了心無作。即悟業空。觀業空時。名為得道。其道若現。何智不明。心智明時。於行住坐臥。四威儀中。法爾能現自利利他之力。如華嚴經云。善見比丘。在林中經行。告善財言。善男子。我經行時。一念中。一切十方皆悉現前。智慧清淨故。一念中。一切世界皆悉現前。經過不可說不可說世界故。一念中。不可說不可說佛剎皆悉嚴淨。成就大願力故。一念中。不可說不可說眾差別行皆悉現前。滿足十力智故。一念中。不可說不可說諸佛清淨身皆悉現前。成就普賢行願力故。一念中。恭敬供養不可說不可說佛剎微塵數如來。成就柔軟心。供養如來願力故。一念中。領受不可說不可說如來法。得證阿僧祇差別法。住持法輪陀羅尼力故。一念中。不可說不可說菩薩行海皆悉現前。得能淨一切行。如因陀羅網願力故。一念中。不可說不可說諸三昧海皆悉現前。得於一三昧門。入一切三昧門。皆令清淨願力故。一念中。不可說不可說諸根海皆悉現前。得了知諸根際。於一根中。見一切根願力故。一念中。不可說不可說佛剎微塵數時皆悉現前。得於一切時轉法輪。眾生界盡。法輪無盡願力故。一念中。不可說不可說一切三世海皆悉現前。得了知一切世界中。一切三世分位。智光明願力故。經行既爾。坐立亦然。故法華經偈云。佛子住此地。則是佛受用。常在於其中。經行及坐臥。

Answer: First, it is intrinsically so by the Dharma's own nature (dharmatā). Second, it arises from the practices and vows of all buddhas and bodhisattvas. Third, it is manifested through the faith and understanding of sentient beings, resonating with their own karma. Furthermore, it comprehensively possesses ten powers: (1) the power of phenomena being just as they are; (2) the power of emptiness and lack of intrinsic nature; (3) the spiritual power of all buddhas; (4) the power of the good roots of bodhisattvas; (5) the power of the practices and vows of Samantabhadra; (6) the power of the pure karma of sentient beings; (7) the power of deep faith and superior understanding; (8) the power of phenomena arising like an illusion; (9) the power of phenomena arising like a dream; and (10) the power manifested by the unconditioned true mind. Moreover, the Huayan Commentary explains: the one and the many sustain each other, mutually serving as root and branch. What is manifested by the one mind encompasses ten meanings: First, solitary prominence and independent standing: because it is unique, it stands independently as principal. Second, simultaneous dual manifestation: because each mutually assists the other without obstruction. Third, mutual cessation of both aspects: because they mutually cancel each other out and are completely extinguished together. Fourth, ease and unobstructed freedom: concealment and manifestation occur at the same time, appearing within a single limit. Fifth, going and coming without movement: each abides in its fundamental phenomenon, not destroying its own position. Sixth, mutual upholding without individual power: because having power upholds what is without power. Seventh, mutual non-cognizance between this and that: because each lacks intrinsic nature, phenomena do not know one another and do not reach one another. Eighth, interpenetration of power and function: because different substances enter into each other, and having power they sustain each other. Ninth, lack of existence in intrinsic nature: because they lack substantial nature, they are able to be identical and enter each other without obstruction. Tenth, ultimate transcendence of words: darkling into the virtue of the nature, submerged in the ocean of the fruit. The explanation states: 'Solitary prominence and independent standing' refers to the verse in the sūtra: 'Within the many there is no nature of one, / Nor does the one have the many. / Because both phenomena are mutually absent, / Each attains independent standing.' Also, one is identical with the many and is solely many; the many is identical with the one and is solely one. Relinquishing oneself to accord with the other is therefore called 'standing independently'. Second, 'simultaneous dual manifestation' refers to the verse in the sūtra: 'Know that because of one there is the multitude; / Know that because of the multitude there is one. / Without the one there is no many; / Without the many there is no one.' Therefore the two manifest together with no before or after, like the two horns of an ox. Third, 'mutual cessation of both aspects' means that the preceding two are both relinquished. Fourth, 'ease and unobstructed freedom' means: wishing to be one, it is one, because it does not destroy characteristics; wishing to be many, it is many, because the one is identical with the many. As this is so for the one, so it is by analogy for the many. Constantly one, constantly many; constantly identical, constantly not identical; hence it is called 'ease'. Fifth, 'going and coming without movement' means: the one enters the many while the one remains; the many enter the one while the many persist. It is like two mirrors reflecting into each other without altering their original forms; mutual identity is also like this. Sixth, 'mutual upholding without individual power' means: through the one there is the many, and the many, lacking power, upholds the one; through the many there is the one, and the one, lacking power, upholds the many. Seventh, 'mutual non-cognizance between this and that' means: the two mutually depend on each other, and neither has substance nor function, so they do not know each other. As the verse in the sūtra states: 'All phenomena have no operation, / Nor do they possess intrinsic substance; / Therefore all of them / Do not know one another.' Eighth, 'interpenetration of power and function' refers to the verse in the sūtra: 'Within one understand the immeasurable; / Within the immeasurable understand the meaning of one.' Ninth, 'lack of existence in intrinsic nature' means: they mutually arise as causes, their entire substance being empty of nature. Tenth, 'ultimate transcendence of words' means: one cannot call it one; one cannot call it not-one; one cannot call it both one and not-one; one cannot call it neither one nor not-not-one. One cannot speak of mutual identity, because there is mutual entry; one cannot speak of mutual entry, because there is mutual identity. One cannot say they are both identical and entering, because characteristics are not destroyed; one cannot say they are not identical and entering, because they mutually interpenetrate. The mouth wishes to debate it but words are lost; the mind is about to condition it but thought ceases. It is known only by realized gnosis, identical with the ocean of the fruit. The one and the many being thus, defiled and pure phenomena and the rest are all likewise. Furthermore, concerning the principle of the perfect and distinct of the one mind and its power of non-obstruction: the principles of the perfect and the distinct pervading [all things] are subtle and difficult to distinguish. In the distinct, there must be distinction before it can pervade; if not distinct, it cannot pervade. In the perfect, distinction is not required, yet it can pervade. The phenomena capable of pervading are each and every one perfect, hence without distinction. Yet speaking of perfect interfusion, this one assembly is precisely all those assemblies, nor is it that this assembly arrives everywhere. It is both this and that, both one and many; therefore it is called perfect interfusion. Furthermore, considering the locus pervaded to discuss the general and the distinct: the name 'east' is not the name 'west'—this is distinction in the locus pervaded; this assembly is precisely that assembly—this is generality in the locus pervaded. Furthermore, considering the pervader to discuss the perfect and the distinct: only by employing distinct phenomena can one universally pervade—this is called the distinct. Now, it is the perfectly interfused, non-distinct phenomenon that can pervade—this is called the perfect. The former distinctness is like the arrayed constellations pervading the nine heavens; this distinctness is like a single moon reflected in a hundred rivers. The former generality is like a single cloud filling the universe; this perfection is like blended incense pervading a single room. Therefore it is said that the general and the perfect differ. The Huayan Treatise states: 'This Lotus Treasury World is unimpeded in concealment and manifestation. In order to benefit sentient beings and display superior blessings and virtues, it is endowed with countless myriad differences of characteristics and shines brightly. But if sentient beings are caused to harbor no grasping attachments in their feelings, it disperses like illusory clouds, and not a single thing can be attained, [leaving behind] only their conceptual calculations.' Through such power of great vows and wisdom, and the power of the emptiness and lack of intrinsic nature of the Dharmatā's own substance, concealment and manifestation are free and unimpeded. If one accords with the Dharmatā, the myriad marks are utterly absent; if one accords with the power of wisdom, the myriad marks appear accordingly. Concealment and manifestation accord with conditions, completely without an agent. Ordinary persons cling to them, making them into ignorance. Once the obstacles of clinging are gone, the function of wisdom is free and unimpeded; not departing from the realm of the one true reality, its teaching manifestations undergo a hundred transformations. For this reason, an arrow piercing a stone tiger is not something achievable by mere effort; an intoxicated commander rallying three armies is hardly the doing of mere yeast and malt; bamboo shoots sprouting in a cold valley are not produced by the warmth of spring; fish leaping through a frozen river are not brought about by a net. All are resonances of the mind displaying these spiritual penetrations. Thus we know that the operations of the myriad phenomena are all the power of one's own mind. If one believes and accepts, and possesses this capability and power, then one broadly opens the gates of obstacles and completely dries up the ocean of karma. Therefore the Benevolent Kings Sūtra states: 'If one can give rise to a single thought of pure faith, this person surpasses all sufferings and tribulations of a hundred kalpas, a thousand kalpas, and immeasurable, boundless kalpas as many as the sands of the Ganges; they will not be born in bad destinies, and before long they will attain unexcelled bodhi.' Therefore, understanding that the mind is non-active, one awakens to the emptiness of karma. When one contemplates the emptiness of karma, this is called attaining the Way. When this Way appears, what wisdom will not be clear? When the mind's wisdom is clear, within the four deportments of walking, standing, sitting, and lying down, it naturally can manifest the power to benefit oneself and benefit others. As the Avataṃsaka Sūtra states: 'The monk Sudarśana was walking in the forest and said to Sudhana: "Good son, when I walk, in a single thought all the ten directions appear before me, because wisdom is pure. In a single thought all worlds appear before me, because I traverse ineffable upon ineffable worlds. In a single thought ineffable upon ineffable buddha-fields are completely adorned and purified, because the power of great vows has been accomplished. In a single thought ineffable upon ineffable distinct practices of the multitude appear before me, because the wisdom of the ten powers has been fulfilled. In a single thought the pure bodies of ineffable upon ineffable buddhas appear before me, because the power of Samantabhadra's practices and vows has been accomplished. In a single thought I revere and make offerings to tathāgatas as numerous as the dust motes of ineffable upon ineffable buddha-fields, because the vow-power of a gentle and pliant mind making offerings to tathāgatas has been accomplished. In a single thought I receive the Dharmas of ineffable upon ineffable tathāgatas, attaining realization of the power of the dhāraṇī of upholding the wheel of Dharma of asaṃkhyeya distinct phenomena. In a single thought the oceans of practices of ineffable upon ineffable bodhisattvas appear before me, having attained the vow-power capable of purifying all practices like Indra's net. In a single thought the oceans of ineffable upon ineffable samādhis appear before me, having attained the vow-power that enters through one samādhi-door into all samādhi-doors and purifies them all. In a single thought the oceans of ineffable upon ineffable faculties appear before me, having attained the vow-power of understanding the limits of all faculties and seeing all faculties within a single faculty. In a single thought times as numerous as the dust motes of ineffable upon ineffable buddha-fields appear before me, having attained the vow-power of turning the wheel of Dharma at all times without exhaustion, even if the realms of sentient beings were exhausted. In a single thought the oceans of ineffable upon ineffable three times appear before me, having attained the vow-power of the light of wisdom that understands the divisions of all three times in all worlds."' Walking being so, sitting and standing are also like this. Hence the verse in the Lotus Sūtra says: 'A son of the Buddha abiding on this ground / Is the enjoyer of the Buddha; / He always resides within it, / Walking, sitting, and lying down.'