宗鏡錄 13.2.1

13.2.1

夫前已明一心理事無礙。 今約周遍含容觀中事事無礙者。 如法界觀序云。 使觀全事之理。 隨事。 而一一可見。 全理之事。 隨理而一一可融。 然後一多無礙。 大小相含。 則能施為隱顯。 神用不測矣。 乃至欲使學人。 冥此境於自心。 心慧既明。 自見無盡之義。 此周遍含容觀。 亦具十門。 一理如事門。 謂事法既虛。 相無不盡。 理性真實。 體無不現。 此則事無別事。 即全理為事。 是故菩薩。 雖復看事。 即是觀理。 然說此事。 為不即理。 釋云。 由此真理全為事故。 如事顯現。 如事差別。 大小一多。 變易無量。 又此真理。 即與一切千差萬別之事。 俱時歷然顯現。 如耳目所對之境。 亦如芥瓶。 亦如真金。 為佛菩薩比丘。 及六道眾生形像之時。 與諸像一時顯現。 無分毫之隱。 亦無分毫不像。 今理性亦爾。 無分毫隱。 亦無分毫不事。 不同真空。 但觀理奪事門中。 唯是空理現也。 故菩薩雖復看事。 即是觀理。 然說此事為不即理者。 以事虛無體。 而不壞相。 所以觀眾生。 見諸佛。 觀生死。 見涅槃。 以全理之事恒常顯現。 是以事既全理。 故不即理。 若也即理。 是不全矣。 如金鑄十法界像。 一一像。 全體是金。 不可更言即金也。 二事如理門。 謂諸事法與理非異故。 事隨理而圓遍。 遂令一塵普遍法界。 法界全體遍諸法時。 此一微塵。 亦如理性全在一切法中。 如一微塵。 一切事法亦爾。 釋云。 一一事。 皆如理普遍廣大。 如理徹於三世。 如理常住本然。 例一切諸佛菩薩。 緣覺聲聞。 及六道眾生。 一一皆爾。 乃至一塵一念。 性相作用。 行位因果。 無不圓足。 三事含理事門。 謂諸事法與理非一故。 存本一事。 而為廣容。 如一微塵。 其相不大。 而能容攝無邊法界。 由剎等諸法。 既不離法界故。 俱在一塵中現。 如一塵。 一切法亦爾。 此理事融通。 非一非異故。 總有四句。 一。 一中一。 二一切中一。 三一中一切。 四一切中一切。 各有所由。 思之。 釋云。 一中一者。 上一是能含。 下一是所含。 下一是能遍。 上一是所遍。 餘三句。 一一例知。 四通局無礙門。 謂事與理非一即非異故。 令此事法不離一處。 即全遍十方一切塵內。 非異即非一故。 全遍十方而不動一位。 即遠即近。 即遍即住。 無障無礙。 五廣狹無礙門。 謂事與理非一即非異故。 不壞一塵。 而能廣容十方剎海。 由非異即非一故。 廣容十方法界。 而微塵不大。 是則一塵之事。 即廣即狹。 即大即小。 無障無礙。 六遍容無礙門。 謂此一塵望於一切。 由普遍即是廣容故。 遍在一切中。 時即復還攝一切諸法。 全住自中。 又由廣容即是普遍故。 令此一塵。 還則遍在自內一切差別法中。 是故此塵。 自遍他時。 即他遍自。 能容能入。 同時遍攝無礙。 思之。 七攝入無礙門。 謂彼一切望於一法。 以入他即是攝他故。 一切全入一中之時。 即彼全一還復在自一切之內。 同時無礙。 思之。 又由攝他即是入他故。 一法全在一切中時。 還令一切恒在一內。 同時無礙。 思之。 釋云。 此上無礙。 猶如鏡燈。 即十鏡互入。 如九鏡入彼一鏡中時。 即攝彼一鏡還入九鏡之內。 同時交互。 故云無礙。 八交涉無礙門。 謂一望於一切。 有攝有入。 通有四句。 謂一攝一切。 一入一切。 一切攝一。 一切入一。 一攝一。 一入一。 一切攝一切。 一切入一切。 同時交參無礙。 釋云。 一攝一。 一入一者。 如東鏡攝彼西鏡。 入我東鏡中時。 即我東鏡。 入彼西鏡中去。 一切攝一切。 一切入一切者。 圓滿常如。 此句。 但以言不頓彰故。 假前三句句皆圓滿。

Now, previously the non-obstruction of principle and phenomena in the one mind has already been explained. Here, regarding the non-obstruction between phenomena and phenomena within the contemplation of total pervasion and inclusion, as the preface to the Contemplation of the Dharmadhātu states: "It enables one to contemplate the principle that is entirely phenomenal, so that following phenomena, each and every one can be seen; and [to contemplate] the phenomena that are entirely principle, so that following principle, each and every one can be dissolved. Thereafter, the one and the many are without obstruction, and the large and the small mutually contain each other; then one can display concealment and manifestation, and the spiritual functioning is unfathomable. […] up to enabling learners to immerse this realm in their own citta, and once the mind's wisdom is illuminated, to see for themselves the inexhaustible meaning." This contemplation of total pervasion and inclusion also possesses ten gates.

First is the gate of principle being like phenomena. This means that since phenomenal dharmas are empty, their characteristics are entirely exhausted; since the nature of principle is real, its substance is entirely manifest. This means that phenomena have no separate phenomena: principle in its entirety simply constitutes phenomena. Therefore, although a bodhisattva looks at phenomena, it is precisely contemplating principle; yet these phenomena are said not to be identical to principle. The commentary explains: Because this true principle entirely constitutes phenomena, it appears like phenomena and differentiates like phenomena: large and small, one and many, changing boundlessly. Furthermore, this true principle distinctly manifests simultaneously together with all the thousands of differences and myriad distinctions of phenomena, just like the objects confronted by ears and eyes, like a mustard seed in a bottle, or like genuine gold: when it forms the images of buddhas, bodhisattvas, bhikṣus, and sentient beings of the six destinies, it manifests simultaneously with all the images without the slightest concealment, nor is there the slightest bit that is not an image. Now the nature of principle is also like this: there is not the slightest concealment, nor is there the slightest bit that is not phenomenal. It is not like true emptiness in the gate of merely contemplating principle so as to nullify phenomena, where solely the principle of emptiness appears. Therefore, although a bodhisattva looks at phenomena, it is precisely contemplating principle; yet the statement that these phenomena are not identical to principle is because phenomena are empty and lack substance, yet do not destroy characteristics. Hence, when contemplating sentient beings, one sees all buddhas; when contemplating saṃsāra, one sees nirvāṇa. Because phenomena that are entirely principle constantly manifest, therefore, since phenomena are entirely principle, they are not identical to principle. If they were identical to principle, then they would not be entirely so. It is like casting images of the ten dharmadhātus from gold: every single image is entirely gold in its whole substance, and one cannot further say that it is identical to gold.

Second is the gate of phenomena being like principle. This means that because all phenomenal dharmas are not different from principle, phenomena completely pervade following principle. Consequently, they cause a single dust mote to universally pervade the dharmadhātu. When the entire substance of the dharmadhātu pervades all dharmas, this single fine dust mote, like the nature of principle, is also entirely present within all dharmas. As with a single fine dust mote, so it is with all phenomenal dharmas. The commentary explains: Each and every phenomenon, like principle, is universally pervasive and vast; like principle, it penetrates through the three times; like principle, it is fundamentally and inherently eternal. By analogy, all buddhas, bodhisattvas, pratyekabuddhas, śrāvakas, and sentient beings of the six destinies are each and every one like this. Even down to a single dust mote or a single thought-moment, their natures, characteristics, functions, practices, stages, causes, and effects are all completely fulfilled.

Third is the gate of phenomena containing principle and phenomena. This means that because all phenomenal dharmas are not identical with principle, while preserving the original single phenomenon, it broadly includes [all else]. For instance, the characteristic of a single fine dust mote is not large, yet it can contain and encompass the boundless dharmadhātu. Because all dharmas, such as kṣetras, are not separated from the dharmadhātu, they all appear within a single dust mote. As with a single dust mote, so it is with all dharmas. Because this fusion of principle and phenomena is neither identical nor different, there are altogether four propositions: (1) the one within the one; (2) the one within the all; (3) the all within the one; (4) the all within the all. Each has its reason; reflect upon it. The commentary explains: In "the one within the one," the former "one" is the container, and the latter "one" is the contained; the latter "one" is the pervader, and the former "one" is the pervaded. The remaining three propositions are known by analogy.

Fourth is the gate of the non-obstruction of universality and locality. This means that because phenomena and principle are not identical and therefore not different, this phenomenal dharma is caused not to leave a single place, yet completely pervades inside all the dust motes of the ten directions; because they are not different and therefore not identical, it completely pervades the ten directions without moving from a single position. It is both distant and near, both pervasive and abiding, without impediment or obstruction.

Fifth is the gate of the non-obstruction of breadth and narrowness. This means that because phenomena and principle are not identical and therefore not different, without destroying a single dust mote, it can broadly contain the ocean of kṣetras in the ten directions; because they are not different and therefore not identical, it broadly contains the dharmadhātus of the ten directions, yet the fine dust mote is not large. Thus the phenomenon of a single dust mote is both broad and narrow, both large and small, without impediment or obstruction.

Sixth is the gate of the non-obstruction of pervasion and containment. This means that with respect to this single dust mote vis-à-vis all [dharmas], because universal pervasion is itself broad containment, at the very time it pervades within all, it in turn gathers in all dharmas to abide entirely within itself. Furthermore, because broad containment is itself universal pervasion, this causes this single dust mote in turn to pervade within all the differentiated dharmas inside itself. Therefore, when this dust mote pervades others by itself, others simultaneously pervade itself; being able to contain and being able to enter, it universally gathers [all] without obstruction at the same time. Reflect upon it.

Seventh is the gate of the non-obstruction of gathering and entering. This means that with respect to all of those [dharmas] vis-à-vis a single dharma, because entering others is itself gathering others, at the very time when all completely enter into the one, that entire one in turn is within all of its own; it is simultaneous and unobstructed. Reflect upon it. Furthermore, because gathering others is itself entering others, when a single dharma is entirely within all, it in turn causes all to constantly be within the one; it is simultaneous and unobstructed. Reflect upon it. The commentary explains: This aforementioned non-obstruction is just like mirrors and lamps; namely, the ten mirrors mutually entering one another. As when nine mirrors enter into that one mirror, that one mirror is simultaneously gathered back to enter into the nine mirrors, interacting simultaneously; hence it is called unobstructed.

Eighth is the gate of the non-obstruction of interrelation. This means that with respect to the one vis-à-vis the all, there is gathering and there is entering, generally possessing four propositions: namely, the one gathers the all; the one enters the all; the all gathers the one; the all enters the one; the one gathers the one; the one enters the one; the all gathers the all; the all enters the all. They are simultaneously interwoven without obstruction. The commentary explains: "The one gathers the one; the one enters the one" means: for example, when the eastern mirror gathers that western mirror to enter into my eastern mirror, my eastern mirror enters into that western mirror. "The all gathers the all; the all enters the all" is completely and constantly like this. As for this proposition, merely because words cannot reveal it all at once, it borrows the preceding three propositions, every proposition being completely fulfilled.