宗鏡錄 10.5

10.5

答。約華嚴宗有其十義。一唯心現者。一切諸法。真心所現。如大海水。舉體成波。以一切法無非一心故。大小等相隨心迴轉。即入無礙。二無定性者。既唯心現。從緣而生。無有定性。性相俱離。小非定小。故能容太虛而有餘。以同大之無外故。大非定大。故能入小塵而無間。以同小之無內故。是則等太虛之微塵。含如塵之廣剎。有何難哉。是以一非定一。故能是一切。多非定多。故能是一。邊非定邊。故能即中。中非定中。故能即邊。延促靜亂等。一一皆然。三緣起相由者。謂大法界中緣起法海。義門無量。略有十門。具在下帙法性因緣中說。四法性融通門者。謂若唯約事。則互相礙。不可即入。若唯約理。則唯一味。無可即入。今則理事融通。具斯無礙。謂不異理之一事。具攝理性時。令彼不異理之多事。隨所依理。皆於一中現。若一中攝理不盡。則真理有分限失。若一中攝理盡。多事不隨現。則事在理外失。今既一事之中。全攝理盡。多事豈不依中現。華藏品頌云。華藏世界所有塵。一一塵中見法界。法界即事法界矣。斯即總意。別亦具十玄門。一既真理與一切法而共相應。攝理無遺。即是諸門諸法。同時具足門。二事既如理能包。亦如理廣遍。不壞狹相。故有廣狹純雜無礙門。又性常平等故純。普攝諸法故雜。三理既遍在一切多事。故令一事隨理遍一切中。遍理全在一事。則一切隨理在一事中。故有一多相容門。又如塵自相是一。由自一不動。方能遍應成多。若動自一即失遍應。多。亦不成。一。二三皆如是。又一多相由成立。如一全是多。方名為一。又多全是一方名為多。多外無別一。明知是多中一。一外無別多。明知是一中多。良以非多。然能為一多。非一然能為多一。以不失無性。方有一多之智。經頌云。譬如算數法。增一至無量。皆悉是本數。智慧故差別。四真理既不離諸法。則一事即是真理。真理即是一切事故。是故此一即彼一切事。一切即一反上可知。故有相即自在門。五由真理在事。各全非分故。正在此時。彼即為隱。故有隱顯門。六真理既普攝諸法。帶彼能依之事。頓在一中。故有微細門。七此全攝理。故能現一切。彼全攝理。同此頓現。此現彼時。彼能現所現俱現此中。彼現此時。此能現所現亦現彼中。如是重重無盡。故有帝網門。所以真如畢竟無盡故。八即事同理故。隨舉一事。即真法門。故有託事門。九以真如遍在。晝夜日月年劫皆全在故。在日之時。不異在劫。故有十世異成門。況時因法有。法融時不融耶。十此事即理時。不礙。與餘一切恒相應。故有主伴門。又謂塵是法界。體無分劑。普通一切。是為主也。即彼一切各各別。故是伴也。伴不異主。必全主而成伴。主不異伴。亦全伴以成主。主之與伴。互相資攝。若相攝。彼此互無。不可別說一切。若相資。則彼此互有。不可同說一切。皆由即主即伴。是故亦同亦異。當知主中亦主亦伴。伴中亦伴亦主也。故一理融通。十門具矣。故知此理。塵塵具足。念念圓融。無有一法而非所被。如華嚴經云。時彼普救眾生妙德夜神為善財童子。示現菩薩調伏眾生解脫神力。以諸相好莊嚴其身。於兩眉間放大光明。名智燈普照清淨幢。無量光明以為眷屬。其光普照一切世間。照世間已。入善財頂。充滿其身。善財爾時。即得究竟清淨輪三昧。得此三昧已。悉見二神兩處中間所有一切地塵水塵。及以火塵。金剛摩尼眾寶微塵。華香纓絡諸莊嚴具。如是一切。所有微塵。一一塵中。各見佛剎微塵數世界成壞。及見一切地水火風。諸大積聚。亦見一切世界接連。皆以地輪。任持而住。種種山海。種種河池。種種樹林。種種宮殿。所謂天宮殿．龍宮殿．夜叉宮殿。乃至摩睺羅伽．人．非人等。宮殿屋宅。地獄．畜生．閻羅王界。一切住處。諸趣輪轉。生死往來。隨業受報。各各差別。靡不悉見。又見一切世界差別。所謂或有世界雜穢。或有世界清淨。或有世界趣雜穢。或有世界趣清淨。或有世界雜穢清淨。或有世界清淨雜穢。或有世界一向清淨。或有世界其形平正。或有覆住。或有側住。如是等一切世界。一切趣中。悉見此普救眾生夜神。於一切時。一切處。隨諸眾生形貌言詞。行解差別。以方便力。普現其前。隨宜化度。五如幻夢者。猶如幻師。能幻一物以為種種。幻。種種物以為一物等。經云。或現須臾作百年等。一切諸法。業幻所作。故一異無礙。言如夢者。如夢中所見廣大。未移枕上。歷時久遠。未經斯須。六如影像者。經云。遠物近物。雖皆影現。影不隨物而有遠近等。七因無限者。謂諸佛菩薩。昔在因中。常修緣起無性等觀。大願迴向等。稱法界。修及餘無量殊勝因。故今如所起果。具斯無礙。八佛證窮故者。由冥真性。得如性用。故經云。無比功德故能爾。九深定用故者。謂海印定等。諸三昧力。故賢首品頌云。入微塵數諸三昧。一一出生塵等定。而彼微塵亦不增等。十神通解脫故者。謂由十通。及不思議等解脫故。不思議法品。十種解脫中云。於一塵中。建立三世一切佛法等。

Answer: In terms of the Huayan school, there are ten meanings. First, manifested by mind alone: all phenomena are manifested by the true mind, just as the water of the great ocean completely becomes waves. Because all phenomena are nothing other than the one mind, characteristics such as large and small turn according to the mind, and are unobstructed in identification and interpenetration. Second, absence of fixed nature: since they are manifested by mind alone and arise from conditions, they have no fixed nature. Nature and characteristics are both transcended. The small is not determinately small, and therefore can contain the great empty space with room to spare, because it is identical with the great having no exterior. The great is not determinately great, and therefore can enter into a tiny speck of dust without any gap, because it is identical with the small having no interior. This being so, what difficulty is there for a speck of dust that equals the great empty space to contain vast lands that are like specks of dust? Therefore, the one is not determinately one, and thus can be all; the many are not determinately many, and thus can be one; the edge is not determinately the edge, and thus can be the center; the center is not determinately the center, and thus can be the edge. Long and short duration, stillness and disturbance, and so forth—each and every one is like this. Third, mutual dependence through conditioned arising: the ocean of conditioned-arising phenomena within the great dharmadhātu has immeasurable doctrinal approaches, which are briefly subsumed under ten gates; these are fully explained below in the section on the causes and conditions of the dharma-nature. Fourth, the gate of the interpenetration and harmony of dharma-nature: if considered solely in terms of phenomena, they obstruct one another and cannot be identified or interpenetrated. If considered solely in terms of principle, there is only a single flavor, with nothing to be identified or interpenetrated. Now, principle and phenomena are interfused, possessing this unobstructedness. That is to say, when a single phenomenon that is not different from principle fully subsumes the nature of principle, it causes those many phenomena that are not different from principle to all appear within the one, according to the principle upon which they rely. If principle were not completely subsumed within the one, there would be the fault that true principle has limits. If principle were completely subsumed within the one, but the many phenomena did not appear along with it, there would be the fault that phenomena exist outside of principle. Now, since within a single phenomenon principle is completely and entirely subsumed, how could the many phenomena fail to appear according to it? A verse in the 'Flower-Treasury Chapter' says: 'In all the dust motes of the Flower-Treasury World, within each and every dust mote the dharmadhātu is seen.' The dharmadhātu here is the dharmadhātu of phenomena. This is the general meaning; specifically, it also possesses the ten profound gates. First, since true principle corresponds with all phenomena and subsumes principle without remainder, this is the Gate of Simultaneous Complete Containment of all gates and all phenomena. Second, since phenomena, like principle, can encompass and are also vast and pervasive like principle without destroying narrow characteristics, there is the Gate of the Unobstructedness of Vast and Narrow, Pure and Mixed. Furthermore, because nature is constantly equal it is pure, and because it universally subsumes all phenomena it is mixed. Third, since principle is pervasive throughout all many phenomena, it causes a single phenomenon to pervade throughout all according to principle; and as the pervasive principle is wholly present in a single phenomenon, all are present within a single phenomenon according to principle. Therefore, there is the Gate of the Mutual Containment of the One and the Many. Furthermore, just as the proper characteristic of a dust mote is one, by its own oneness remaining unmoved it can then universally respond and become many; if its own oneness were moved, universal response would be lost, and many would also not be established; two and three are also like this. Moreover, the one and the many are established through mutual dependence: just as the one is entirely the many before it can be named 'one,' so the many are entirely the one before they can be named 'many.' Outside of the many there is no separate one, so one clearly knows it is the one within the many; outside of the one there is no separate many, so one clearly knows it is the many within the one. Truly because it is not many, it can be the one-many; because it is not one, it can be the many-one. Because it does not lose its naturelessness, only then is there the wisdom of the one and the many. A verse of the sūtra says: 'Just as in the rules of counting, increasing one up to the immeasurable, they are all the original number; it is due to wisdom that there is differentiation.' Fourth, since true principle is not separate from phenomena, a single phenomenon is true principle, and true principle is all phenomena. Therefore, this one is those all phenomena; and that all are the one can be understood conversely from the above. Thus there is the Gate of the Freedom of Mutual Identity. Fifth, because true principle in phenomena is in each case entirely present, not in part, at the precise moment it is here, the other is hidden. Thus there is the Gate of the Hidden and the Manifest. Sixth, since true principle universally subsumes all phenomena, carrying along those dependent phenomena simultaneously into the one, there is the Gate of the Minute and Subtle. Seventh, because this [phenomenon] completely subsumes principle, it can manifest all; that [phenomenon] completely subsumes principle, and like this [one] simultaneously manifests. When this manifests that, that which can manifest and that which is manifested both appear within this; when that manifests this, this which can manifest and this which is manifested also appear within that. In this way, layer upon layer without end, there is the Gate of Indra's Net. This is because tathatā is ultimately inexhaustible. Eighth, because phenomena are identical with principle, whenever any single phenomenon is raised, it is the true Dharma gate; thus there is the Gate of Relying on Phenomena. Ninth, because tathatā is pervasive, and day, night, month, year, and kalpa are all completely present in it, being in a day is not different from being in a kalpa. Thus there is the Gate of the Diverse Formation of the Ten Time Periods. How much more so since time exists on account of phenomena; how could phenomena interfuse while time does not? Tenth, when this phenomenon is identical with principle, it does not obstruct constant correspondence with all the rest; thus there is the Gate of Master and Companions. Furthermore, a dust mote is the dharmadhātu, its substance has no limits, and it universally reaches all—this is the master. Those all [phenomena] are each distinct—this is the companions. The companions are not different from the master, and necessarily take the complete master to form companions; the master is not different from the companions, and also takes the complete companions to form the master. Master and companions mutually support and subsume each other. If they mutually subsume, this and that mutually negate each other, and all cannot be spoken of separately; if they mutually support, then this and that mutually exist, and all cannot be spoken of identically. All are due to being both master and companions; therefore they are both identical and distinct. One should know that within the master there is both master and companion, and within the companion there is both companion and master. Thus, as one principle interfuses, the ten gates are complete. Therefore, know that this principle is fully present in every dust mote and completely interfused in every thought-moment; there is not a single phenomenon that is not covered by it. As the Huayan Sūtra says: 'At that time, that night goddess Sarvajagatrakṣāpratibhā, in order to display to the youth Sudhana the bodhisattva's spiritual power of liberation for subduing sentient beings, adorned her body with all the major marks and minor signs. From between her two eyebrows she emitted a great light named Lamp of Wisdom Universally Illuminating the Pure Banner, with immeasurable rays of light as its retinue. That light universally illuminated all worlds. Having illuminated the worlds, it entered into Sudhana's crown and filled his body. Sudhana at that time immediately attained the samādhi of the ultimately pure wheel. Having attained this samādhi, he saw between the two places of the two deities all dust of the earth, dust of water, dust of fire, and fine dust of vajra, maṇi, and various jewels, flowers, incense, necklaces, and various ornaments. In all such dust motes, within each and every dust mote, he saw worlds as numerous as dust motes in Buddha-lands forming and decaying. He also saw all the great accumulations of earth, water, fire, and wind. He also saw all worlds connected together, all held and sustained by the earth-wheel, with various mountains and oceans, various rivers and pools, various groves and forests, and various palaces—namely, palaces of devas, palaces of nāgas, palaces of yakṣas, up to palaces and residences of mahoragas, humans, non-humans, and so forth, as well as the realms of hell, animals, and King Yama, all dwelling places, cycling through the destinies, coming and going in birth and death, receiving retribution according to their karma, each distinctly different; he saw them all without omission. He also saw all the differences among worlds—namely, some worlds are defiled, some worlds are pure, some worlds tend toward defilement, some worlds tend toward purity, some worlds are defiled-pure, some worlds are pure-defiled, some worlds are exclusively pure, some worlds have level and upright forms, some are inverted, and some are tilted. In all such worlds and in all destinies, he saw this night goddess Sarvajagatrakṣā at all times and in all places, in accordance with the bodily appearances, words, practices, and understandings of sentient beings, by the power of skillful means, universally appearing before them to transform and liberate them according to what is appropriate.' Fifth, like an illusion or a dream: just as an illusionist can magically transform one thing into many, and many things into one thing, and so forth. The sūtra says: 'Or manifesting a moment as a hundred years,' and so forth. All phenomena are created by the illusion of karma, and therefore oneness and difference are unobstructed. As for 'like a dream': just as what is seen in a dream is vast, yet has not moved from the pillow; it spans a long time, yet has not lasted a split second. Sixth, like a reflection: the sūtra says: 'Though distant and near objects both appear as reflections, the reflection does not have distance or nearness according to the objects,' and so forth. Seventh, boundless causes: the buddhas and bodhisattvas, in their causal stage in the past, constantly cultivated contemplations such as conditioned arising and naturelessness, made great vows and dedications, and so forth, according with the dharmadhātu, cultivating these and other immeasurable supreme causes; therefore, the fruits now arising possess this unobstructedness. Eighth, because the Buddha's realization is exhaustive: by merging with the true nature, they obtain function that accords with nature; therefore the sūtra says: 'Because of peerless merit, they can do so.' Ninth, because of the function of profound samādhi: by the power of various samādhis such as the ocean-seal samādhi; therefore a verse in the 'Bhadraśrī Chapter' says: 'Entering samādhis as numerous as fine dust motes, in each one producing samādhis equal to dust motes, yet those fine dust motes do not increase,' and so forth. Tenth, because of supernormal powers and liberations: by means of the ten supernormal powers and the inconceivable liberations; in the 'Inconceivable Dharma Chapter', among the ten kinds of liberation, it says: 'Within a single dust mote, establishing all the Buddhadharmas of the three times,' and so forth.