宗鏡錄 12.17

12.17

答。以一理性融故。多事無礙故。得全在內而全在外。無障無礙。各有四句。先就理四句。一以理性全體在一切事中時。不礙全體在一塵處。是故在外則在內。二全體在一塵中時。不礙全體在餘事處。是故在內則在外。三以無二之性。各全在一切中時。是故亦在內亦在外。四以無二之性。非一切故。是故。非內非外。前三句。明與一切法非異。此之一句。明與一切法非一。良為非一非異故。內外無礙。次就事四句。一一塵全匝於理時。不礙一切事法亦全匝。是故在內即在外。二一切法各匝理性時。不礙一塵亦全匝。是故在外則在內。三。以諸法同時各匝故。是故全內亦全外。無有障礙。四以諸事法各不壞故。彼此相望。非內非外。思之。釋曰。以理在一為內。在多為外。事亦以一為內。以多為外。何故如是。一多內外。相遍相在而無障礙。唯是一心圓融故。寄理事以彰之。以體寂邊。目之為理。以用動邊。目之為事。以理是心之性。以事是心之相。性相俱心。所以一切無礙。如上無邊分限差別之事。唯以一理性鎔融。自然大小相含。一多即入。如金鑄十法界像。若消鎔則無異相。如和融但是一金。以理性為洪爐。鎔萬事為大冶。則銷和萬法。同會一真。三依理成事門。謂事無別體。要因真理而得成立。以諸緣起。皆無自性故。由無性理。事方成故。如波要因於水。能成立故。依如來藏。得有諸法。當知亦爾。思之。四事能顯理門。謂由事攬理故。則事虛而理實。以事虛故。全事中之理。挺然露現。猶如波相虛。令水體露現。當知此中。道理亦爾。思之。五以理奪事門。謂事既攬理成。遂令事相皆盡。唯一真理。平等顯現。以離真理外。無片事可得故。如水奪波。波無不盡。此則水存於已。壞波令盡。六事能隱理門。謂真理隨緣。成諸事法。然此事法既匝於理。遂令事顯理不現也。如水成波。動顯靜隱。經云。法身流轉五道。名曰眾生。故令眾生現時。法身不現也。七真理即事門。謂凡是真理。必非事外。以是法無我理故。事必依理。以理虛無體故。是故此理。舉體皆事。方為真理。如水即波。動而非濕。八。事法即理門。謂緣起事法。必無自性。舉體即真故。說眾生即如。不待滅也。如波動相。舉體即水無異也。九真理非事門。謂即事之理。而非是事。以真妄異故。實非虛故。所依非能依故。如即波之水非波。以動濕異故。十事法非理門。謂全理之事。事恒非理。性相異故。能依非所依故。是故舉體全理。而事相宛然。如全水之波。波恒非水。以動義非濕故。華嚴經云。如色與非色。此二不為一。又云。生死及涅槃。分別各不同。釋曰。理事逆順自在者。事理相望。各有四義。四義中。皆二義逆。二義順。謂依理成事。真理即事。順也。以理奪事。真理非事。逆也。事能顯理。事法即理。順也。事能隱理。事法非理。逆也。欲成即成。欲壞即壞。故云自在。成不礙壞。壞不礙成。顯不礙隱。隱不礙顯。故云無礙。正成時即壞等。故云同時。五對皆無前却。故云頓起。又上四對。何以約理望事。但云成等。不云顯等。約事望理。但云顯等。不云成等。深有所以。何者。事從理生。可許云成。理非新有。但可言顯。事成必滅。故得云壞。真理常住。故但云隱。其即之與一離之與異。大旨則同。細明亦異。理無形相。但可即事。而事有萬差。故言。與理冥一理絕諸相。故云離事。事有差異。故云異理。上約義別。有此不同。若統收者。應成五對無礙之義。一相遍對。二相成對。三相害對。四即相對。五不即對。五中前四。明事理不離。後一明事理不即。又五對之中。共有三義。成顯一對。是事理相作義。奪隱及不即二對。是事理。相違義。相遍及相即二對。是事理不相礙義。又由第二相作。故有第四相即。由相即。故相遍。由有第三相違。故有第五不即。又若無不即。無可相遍。故說真空妙有。各有四義。約理望事。即真空四義。一廢己成他義。即依理成事門。二泯他顯己義。即真理奪事門。三自他俱存義。即真理非事門。四。自他俱泯義。即真理即事門。由其即故。而互泯也。又初及三即理遍事門。以自存故。舉體成他故遍他也。後約事望理。即妙有四義。一顯他自盡。即事能顯理門。二自顯隱他義。即事能隱理門。三自他俱存義。即事法非理門。四自他俱泯義。即事法即理門。又初及三即事遍於理門。以自存故。而能顯他。故遍他也。故說約空有存亡無礙。真空隱顯自在。理事。鎔融者。鎔。冶也。謂初銷義。融。和也。謂終成義。以理鎔事。事與理融。觀之於心。即名此觀。觀事當俗。觀理當真。今觀理事無礙。中道第一義觀。自然悲智相導。成無住行。又理事十門。總分五對。一理事相遍。二理事相成。三理事相害。四理事相即。五理事相非。理即性空真理。一相無相。事即染淨心境。互為緣起。起滅時分。此彼相貌。不可具陳。相遍二門。是全遍全同。理不可分故。華嚴經。頌云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。三句即全遍。末句即不可分。相成二門。依理。成事。則如因水成波。似依空立色。真如不守自性。能隨萬緣。事能顯理。則如影像表鏡明。識智表本性。華嚴經頌云。了知一切法。自性無所有。如是解諸法。即見盧舍那。相害二門。以理奪事。如水奪波。事能隱理。似煙欝火。相即二門。真理即事。如水不離氷。若但是空。出於事外。則不即事。今即法為無我理。離事何有理耶。事法即理。則緣起無性。一切眾生亦如也。相非二門。能所有異。真妄不同。則於解常自一。於諦常自二。相即則非二。相非則非一。非一故不壞俗諦。非二故不隱真諦。此真諦性空之理。空而不空。斯俗諦幻有之事有而不有。不有之有。有不礙空。不空之空。空不絕有。彼此無寄。遞互相成。若心內定一法是有。即墮常。若心外執法是無。即沈斷。俱成見網。不入圓宗。如上圓融。約理事無礙訖。

Answer: Because the single nature of principle is interfused, and because multiple phenomena are unimpeded, it can be entirely inside and entirely outside, without hindrance or impediment. Each has four propositions. First, regarding the four propositions on principle: 1. When the entire substance of the nature of principle is within all phenomena, this does not impede its entire substance being at the location of a single dust mote; therefore, being outside is being inside. 2. When its entire substance is within a single dust mote, this does not impede its entire substance being at the locations of other phenomena; therefore, being inside is being outside. 3. Because the non-dual nature is respectively entirely within all things, it is therefore both inside and outside. 4. Because the non-dual nature is not identical to all things, it is therefore neither inside nor outside. The first three propositions clarify non-difference from all phenomena; this one proposition clarifies non-identity with all phenomena. Truly, because it is neither one nor different, inside and outside are unimpeded. Next, regarding the four propositions on phenomena: 1. When a single dust mote completely encompasses principle, this does not impede all phenomena from also completely encompassing [it]; therefore, being inside is being outside. 2. When each of all phenomena encompasses the nature of principle, this does not impede a single dust mote from also completely encompassing [it]; therefore, being outside is being inside. 3. Because all phenomena simultaneously each encompass [it], it is entirely inside and also entirely outside, without obstacle or impediment. 4. Because all phenomenal things are each not destroyed, when viewed relative to one another, they are neither inside nor outside. Reflect upon this. Explanation: Regarding principle, being in the one is taken as inside, and being in the many is taken as outside. Regarding phenomena, the one is also taken as inside, and the many is taken as outside. Why is this so? The one and the many, inside and outside, mutually pervade and are mutually present without impediment, solely because the one mind is completely interfused. It is conveyed by relying on principle and phenomena to make it manifest. Taking the aspect of the tranquility of substance, it is designated as principle; taking the aspect of the movement of function, it is designated as phenomena. Because principle is the nature of citta, and phenomena are the characteristics of citta, and both nature and characteristics are citta, everything is unimpeded. As stated above, the distinct phenomena with boundless differentiations and limits are interfused solely through the single nature of principle, so that naturally the large and the small contain each other, and the one and the many are immediately integrated. It is like casting statues of the ten dharmadhātus in gold: if melted, there are no different characteristics, as they harmonize and merge into just a single gold. Taking the nature of principle as the great furnace and melting the myriad phenomena as the great smelting, it dissolves and harmonizes the myriad phenomena, converging together into the one reality. Third, the gate of phenomena established in reliance on principle: this means that phenomena have no distinct substance, and must depend on true principle to be established. Because all conditioned arisings lack self-nature, it is due to the principle of self-naturelessness that phenomena come to be established. It is like waves needing to depend on water in order to be established; know that the existence of all phenomena in dependence on the tathāgatagarbha is also like this. Reflect upon this. Fourth, the gate of phenomena being able to reveal principle: this means that because phenomena gather principle, phenomena are empty and principle is real. Because phenomena are empty, the principle within the entirety of phenomena stands out prominently and is revealed. Just as the characteristics of waves are empty, causing the substance of water to be revealed, know that the principle here is also like this. Reflect upon this. Fifth, the gate of principle subduing phenomena: this means that since phenomena are formed by gathering principle, phenomenal characteristics are completely obliterated, and only the one true principle is equally revealed, because apart from true principle, not the slightest phenomenon can be found. It is like water subduing waves so that none of the waves fail to be obliterated; here water preserves itself and destroys the waves completely. Sixth, the gate of phenomena being able to conceal principle: this means that true principle follows conditions to form all phenomena; however, since these phenomena completely encompass principle, phenomena are made prominent while principle is not manifested. It is like water becoming waves: movement is manifest while tranquility is concealed. A sūtra says: 'The dharmakāya transmigrates through the five destinies and is called sentient beings.' Thus, when sentient beings are manifest, the dharmakāya is not manifest. Seventh, the gate of true principle being identical to phenomena: this means that whatever is true principle is definitely not outside phenomena, because it is the principle of the selflessness of dharmas. Phenomena must rely on principle; because principle is empty and devoid of substance, this principle in its entire substance is entirely phenomena—only then is it true principle. It is like water being identical to waves: moving, yet not separate from wetness. Eighth, the gate of phenomena being identical to principle: this means that conditioned phenomena definitely lack self-nature; their entire substance being identical to the real, it is said that sentient beings are identical to suchness, without waiting to be extinguished. It is like the moving characteristic of waves: its entire substance is identical to water, without difference. Ninth, the gate of true principle not being phenomena: this means that the principle that is identical to phenomena is nevertheless not phenomena, because true and delusive are different, real is not empty, and that which is relied upon is not that which relies. It is like the water identical to waves not being waves, because movement and wetness are different. Tenth, the gate of phenomena not being principle: this means that phenomena that are entirely principle are always not principle, because nature and characteristics are different, and that which relies is not that which is relied upon. Therefore, though the entire substance is completely principle, phenomenal characteristics remain distinct. It is like waves that are entirely water: waves are always not water, because the meaning of movement is not wetness. The Avataṃsakasūtra says: 'Just as form and non-form, / These two are not one.' It also says: 'Saṃsāra and nirvāṇa, / Their discriminations are each different.' Explanation: Regarding the unhindered reversal and conformity of principle and phenomena: when viewed relative to one another, each has four meanings. Among the four meanings, two meanings are contrary and two meanings are accordant. That is, establishing phenomena in reliance on principle, and true principle being identical to phenomena, are accordant. Subduing phenomena with principle, and true principle not being phenomena, are contrary. Phenomena being able to reveal principle, and phenomena being identical to principle, are accordant. Phenomena being able to conceal principle, and phenomena not being principle, are contrary. Establishing when wishing to establish, and destroying when wishing to destroy, is called unhindered. Establishing does not impede destroying, destroying does not impede establishing, revealing does not impede concealing, and concealing does not impede revealing; hence it is called unimpeded. At the very moment of establishment there is destruction, etc.; hence it is called simultaneous. The five pairs have neither precedence nor succession; hence they are said to arise頓 (suddenly). Furthermore, among the four pairs above, why does viewing phenomena from the perspective of principle only speak of 'establishing' and so on, but not 'revealing' and so on; while viewing principle from the perspective of phenomena only speaks of 'revealing' and so on, but not 'establishing' and so on? There is a profound reason. Why? Phenomena arise from principle, so it can be granted that they are 'established'; principle is not newly existent, so it can only be said to be 'revealed'. Phenomena, once established, must be extinguished, so one can speak of 'destroying'; true principle is eternal, so one can only speak of 'concealing'. As for 'identical' versus 'one', and 'apart' versus 'different', their general drift is the same, but subtle analysis shows difference. Principle has no form or characteristic, so it can only be identical to phenomena; but phenomena have myriad differences, so it is said to be obscurely unified with principle. Principle transcends all characteristics, so it is said to be apart from phenomena; phenomena have differences, so they are said to be different from principle. The above distinctions of meaning have these differences. If they are brought together, they should form the five pairs of unimpeded meanings: 1. The pair of mutual pervasion; 2. The pair of mutual establishment; 3. The pair of mutual detriment; 4. The pair of mutual identity; 5. The pair of mutual non-identity. Among the five, the first four clarify that phenomena and principle are not separate; the last one clarifies that phenomena and principle are not identical. Furthermore, within the five pairs, there are three meanings in total: the pair of establishment and revelation is the meaning of phenomena and principle mutually creating; the two pairs of subduing/concealing and non-identity are the meaning of phenomena and principle being mutually contradictory; the two pairs of mutual pervasion and mutual identity are the meaning of phenomena and principle not impeding each other. Moreover, from the second, mutual creating, arises the fourth, mutual identity; from mutual identity arises mutual pervasion; from the third, mutual contradiction, arises the fifth, non-identity. Furthermore, if there were no non-identity, there would be nothing to mutually pervade. Therefore it is said that true emptiness and wondrous existence each have four meanings. Viewing phenomena from principle is the four meanings of true emptiness: 1. Nullifying oneself to establish the other, which is the gate of establishing phenomena in reliance on principle; 2. Eliminating the other to reveal oneself, which is the gate of true principle subduing phenomena; 3. Both self and other being preserved, which is the gate of true principle not being phenomena; 4. Both self and other being eliminated, which is the gate of true principle being identical to phenomena. Because of their identity, they mutually eliminate each other. Furthermore, the first and third are the gate of principle pervading phenomena: because it preserves itself, its entire substance becomes the other, and thus pervades the other. Next, viewing principle from phenomena is the four meanings of wondrous existence: 1. Revealing the other while exhausting oneself, which is the gate of phenomena being able to reveal principle; 2. Revealing oneself while concealing the other, which is the gate of phenomena being able to conceal principle; 3. Both self and other being preserved, which is the gate of phenomena not being principle; 4. Both self and other being eliminated, which is the gate of phenomena being identical to principle. Furthermore, the first and third are the gate of phenomena pervading principle: because it preserves itself, it can reveal the other, and thus pervades the other. Therefore, speaking in terms of emptiness and existence, preservation and destruction are unimpeded, and true emptiness is unhindered in concealing and revealing. As for 'principle and phenomena interfused': 'melting' (róng) is smelting, referring to the meaning of initial dissolution; 'interfusion' (róng) is harmonization, referring to the meaning of final completion. Melting phenomena with principle, phenomena and principle interfuse. Contemplating this in the mind is named this contemplation. Contemplating phenomena corresponds to the conventional; contemplating principle corresponds to the ultimate. Now contemplating the unimpededness of principle and phenomena is the contemplation of the supreme meaning of the Middle Way; naturally, compassion and wisdom guide each other, accomplishing non-abiding practice. Furthermore, the ten gates of principle and phenomena are divided generally into five pairs: 1. Principle and phenomena mutually pervading; 2. Principle and phenomena mutually establishing; 3. Principle and phenomena mutually detrimental; 4. Principle and phenomena mutually identical; 5. Principle and phenomena mutually non-identical. Principle is the true principle of nature-emptiness, the single characteristic that is characterless. Phenomena are the defiled and pure mental states and objects, mutually serving as conditioned arising; the timeframes of arising and ceasing, and the appearances of this and that, cannot be fully recounted. The two gates of mutual pervasion are complete pervasion and complete identity; because principle cannot be divided, a verse in the Avataṃsakasūtra says: 'Dharma-nature pervades all places, / All sentient beings and lands; / Throughout the three times, present without remainder, / Yet no form or characteristic can be found.' The first three lines are complete pervasion; the final line is indivisibility. Regarding the two gates of mutual establishment: phenomena established in reliance on principle is like waves forming due to water, or like forms established in reliance on space; tathatā does not abide by its self-nature, but is able to follow myriad conditions. Phenomena being able to reveal principle is like reflections manifesting the brightness of a mirror, or consciousness and wisdom manifesting the original nature. A verse in the Avataṃsakasūtra says: 'Completely understanding that all dharmas / Have no self-nature whatsoever; / Understanding all dharmas in this way, / One immediately sees Rocana.' Regarding the two gates of mutual detriment: subduing phenomena with principle is like water subduing waves; phenomena being able to conceal principle is like smoke smothering fire. Regarding the two gates of mutual identity: true principle being identical to phenomena is like water not being apart from ice; if it were merely emptiness external to phenomena, it would not be identical to phenomena. Now dharmas are immediately the principle of selflessness; apart from phenomena, how could there be principle? Phenomena being identical to principle means conditioned arising lacks self-nature, and all sentient beings are also suchness. Regarding the two gates of mutual non-identity: that which can and that which is have difference, true and delusive are not the same; thus in understanding, it is always single, and in the truths, it is always dual. Mutual identity means non-duality; mutual non-identity means non-oneness. Because of non-oneness, conventional truth is not destroyed; because of non-duality, ultimate truth is not concealed. This principle of the nature-emptiness of the ultimate truth is empty yet not empty; these phenomena of illusory existence of the conventional truth exist yet do not exist. Existence that does not exist: existence does not impede emptiness. Emptiness that is not empty: emptiness does not cut off existence. Neither relies upon the other, yet they mutually establish each other. If one fixates within the mind that a single dharma exists, one falls into permanence; if one grasps outside the mind that dharmas do not exist, one sinks into annihilation. Both become nets of views and do not enter the complete source. The above complete interfusion with respect to the unimpededness of principle and phenomena is concluded.