宗鏡錄 13.2.2

13.2.2

九相在無礙門。 謂一切望一亦有攝有入。 亦有四句。 謂攝一入一。 攝一切入一。 攝一入一切。 攝一切入一切。 同時交參無礙。 釋云。 此與前四句不同。 前但此彼同時攝入。 今則欲入彼時。 必別攝餘法。 帶之將入彼中。 發起重重無盡之勢。 攝一入一者。 如東鏡能攝南鏡。 帶之將入西鏡之中。 即東鏡為能攝能入。 南鏡為所攝。 西鏡為所入也。 此則釋迦世尊。 攝文殊菩薩。 入普賢中也。 攝一切入一者。 如東鏡攝餘八鏡。 帶之將入南鏡之中時。 東鏡為能攝能入。 八鏡為所攝。 南鏡為所入。 則一佛攝一切眾生帶之同入一眾生中也。 攝一入一切者。 如東鏡能攝南鏡。 帶之將入餘八鏡中。 攝一切入一切者。 如東鏡攝九鏡。 帶之將入九鏡之中時。 東一鏡為能攝能入。 九鏡為所攝。 亦即便為所入也。 此句正明諸法。 互相涉入。 一時圓滿。 重重無盡也。 今現見鏡燈。 但入一燈當中之時。 則鏡鏡中各有多多之燈。 無前後也。 則知諸佛菩薩。 六道眾生。 不有則已。 有。 即一剎那中。 便徹過去未來現在十方。 一切凡聖中也。 十普融無礙門。 謂一切及一普皆同時。 更互相望。 一一具前兩重四句。 普融無礙。 准前思之。 令圓明顯現。 稱行境界。 無障無礙。 深思之令現在前。 是以前九門。 文不頓顯故。 此攝令同一剎那。 既總別同時。 則重重無盡也。 又華嚴演義云。 夫能所相入。 心境包含。 總具四義。 能成無礙。 一稱性義。 二不壞相義。 三不即義。 四不離義。 由稱性故不離。 由不壞相故不即。 又如諸剎入毛孔。 皆有稱性。 及不壞相義。 今毛上取稱性義。 故知法性之無外。 剎上取不壞相義故。 不遍稱性之毛。 以一毛稱性故。 能含廣剎。 以廣剎不壞相故。 能入一毛。 又內外緣起。 非即非離。 亦有二義。 一約內外共為緣起。 由不即故。 有能所入。 由不離故。 故得相入。 二約內外緣起。 與真法性。 不即不離。 此復二義。 一由內外不即法性。 有能所入。 不離法性故。 毛能廣包。 剎能遍入。 二者。 毛約不離法性。 如理而包。 剎約不即法性。 不遍毛孔。 思之。 此事事無礙觀。 如群臣對王。 各各全得王力。 猶諸子對父。 一一全得為父。 又如百僧同住一寺。 各各全得受用。 而寺不分。 若空中大小之華。 一一遍納無際虛空。 而華不壞。 則十方一切眾生。 全是佛體而無分劑。 以不知故。 甘稱眇劣。 稟如來之智德。 反墮愚盲。 具廣大之威神。 而跧小器。 所以志公云。 法性量同太虛。 眾生發心自小。 如上無礙。 但是一心。 如海涌千波。 鏡含萬像。 非一非異。 周遍圓融。 互奪互成。 不存不泯。 遂得塵含法界。 無虧大小。 念包九世廷促同時等事現前。 此乃華嚴一部法界緣起自在法門。 如在掌中。 爛然可見。 又非獨華嚴之典。 乃至一代時教。 難思之妙旨。 十方諸佛無作之神通。 觀音祕密之悲門。 文殊法界之智海。 一時顯現。 洞鑒無疑矣。 若非智照深達自心。 又焉能悟此希奇之事。 如先德云。 證佛地者。 為塵空無我無性是也。 乃至稱理而言。 非智所知。 如空中鳥飛之時跡。 不可求依止跡處也。 然空中之跡。 既無體相可得。 然跡非無。 此跡尋之逾廣。 要依鳥飛。 方詮跡之深廣。 當知佛地。 要因心相。 而得證佛地之深廣。 然證入此地。 不可住於寂滅。 一切諸佛。 法不應爾。 當示教利喜。 學佛方便。 學佛智慧。 夫佛智慧者。 即一切種智。 所以般若經中。 以種智為佛。 則無種不知。 無種不見。 斯乃以無知知一切知。 以無見見一切見。 如華嚴離世間品。 十種無下劣心中云。 菩薩摩訶薩。

Ninth, the gate of mutual inclusion without obstruction. This means that when all are viewed from the perspective of the one, there is also taking in and entering, and there are likewise four propositions: taking in one to enter one; taking in all to enter one; taking in one to enter all; taking in all to enter all. Simultaneously they intermingle without obstruction. Explanation: This is different from the previous four propositions. Previously, this and that merely took in and entered each other simultaneously. Now, when about to enter that, it must separately take in other dharmas and carry them along as it enters into that, generating an impetus of layer upon layer without end. 'Taking in one to enter one' means: for example, the eastern mirror can take in the southern mirror and, carrying it along, enter into the western mirror; thus the eastern mirror is that which can take in and can enter, the southern mirror is what is taken in, and the western mirror is what is entered. This is the Bhagavān Śākyamuni taking in the bodhisattva Mañjuśrī and entering into Samantabhadra. 'Taking in all to enter one' means: for example, when the eastern mirror takes in the other eight mirrors and, carrying them along, is about to enter into the southern mirror, the eastern mirror is that which can take in and can enter, the eight mirrors are what is taken in, and the southern mirror is what is entered. This is one Buddha taking in all sentient beings and, carrying them along, entering together into a single sentient being. 'Taking in one to enter all' means: for example, the eastern mirror can take in the southern mirror and, carrying it along, is about to enter into the other eight mirrors. 'Taking in all to enter all' means: for example, when the eastern mirror takes in the nine mirrors and, carrying it along, is about to enter into the nine mirrors, the one eastern mirror is that which can take in and can enter, the nine mirrors are what is taken in, and they also immediately become what is entered. This proposition precisely explains that all phenomena interpenetrate one another, complete all at once, layer upon layer without end. Now, observing mirrors and lamps in the present: when one merely enters into the midst of a single lamp, then within mirror upon mirror there are each many lamps, without before or after. Thus one knows that as for the Buddhas and bodhisattvas and sentient beings of the six destinies, it would be one thing if they did not exist; but if they do exist, then within a single kṣaṇa they immediately penetrate through the past, future, and present, throughout the ten directions, into all ordinary beings and noble ones. Tenth, the gate of universal fusion without obstruction. This means that all and the one are all universally simultaneous and mutually view one another, each fully possessing the previous two sets of four propositions, universally fusing without obstruction. Ponder this according to the above so that it is made fully manifest and luminous, matching the realm of practice, unhindered and unobstructed. Deeply ponder this so that it is made present before you. Therefore, because the texts of the previous nine gates did not show this all at once, this [gate] takes them in to make them exist in the very same kṣaṇa. Since the universal and the particular are simultaneous, they are layer upon layer without end. Furthermore, the Huayan yanyi says: Now, subject and object mutually entering, and citta and objects containing each other, altogether possess four meanings that are able to effect non-obstruction. First, the meaning of according with the nature. Second, the meaning of not destroying characteristics. Third, the meaning of not being identical. Fourth, the meaning of not being separate. Due to according with the nature, they are not separate; due to not destroying characteristics, they are not identical. Furthermore, as when all kṣetras enter a pore, both have the meaning of according with the nature and the meaning of not destroying characteristics. Now, on the pore, taking the meaning of according with the nature, one knows that the dharmatā has no exterior; on the kṣetra, taking the meaning of not destroying characteristics, it does not pervade the pore that accords with the nature. Because a single pore accords with the nature, it can contain vast kṣetras; because vast kṣetras do not destroy their characteristics, they can enter into a single pore. Furthermore, internal and external dependent origination are neither identical nor separate, which also has two meanings. First, in terms of the internal and external together constituting dependent origination: due to not being identical, there is entering subject and object; due to not being separate, they are able to enter mutually. Second, in terms of internal and external dependent origination being neither identical to nor separate from true dharmatā, this again has two meanings. First, due to the internal and external not being identical to dharmatā, there is entering subject and object; because they are not separate from dharmatā, the pore can vastly encompass, and the kṣetras can enter pervasively. Second, the pore, in terms of not being separate from dharmatā, encompasses in accordance with principle; the kṣetras, in terms of not being identical to dharmatā, do not pervade the pore. Ponder this. This contemplation of the non-obstruction between phenomena and phenomena is like the assembly of ministers facing the king, where each fully obtains the king's power; it is like many sons facing their father, where every single one fully has him as father. Furthermore, it is like a hundred monks residing together in one monastery: each fully obtains its use, yet the monastery is not divided. It is like large and small flowers in empty space: each and every one fully takes in limitless empty space, yet the flowers are not destroyed. Thus all sentient beings of the ten directions are entirely the substance of the Buddha without differentiation. Due to not knowing this, they willingly profess to be petty and inferior; endowed with the wisdom and virtue of the Tathāgata, they conversely fall into ignorance and blindness; possessing vast and immense majestic spiritual power, they crouch in a small vessel. Therefore Master Zhi said: 'The measure of dharmatā is identical to great empty space; the aspiration generated by sentient beings is of itself small.' The non-obstruction described above is merely the one mind. Like the ocean surging with a thousand waves, or a mirror containing ten thousand images, they are neither one nor different, pervasive and fully fused, mutually negating and mutually completing, neither persisting nor being obliterated. Consequently, a dust mote can contain the dharmadhātu without deficiency in size, and a single thought can encompass the nine ages with extension and brevity occurring simultaneously—such matters become manifest before us. This is the entire Huayan teaching of the unobstructed dependent origination of the dharmadhātu, which can be seen brilliantly as if in the palm of one's hand. Furthermore, it is not only the scriptures of the Huayan, but all the inconceivable, wondrous imports of the teachings of the entire lifetime [of the Buddha], the uncreated spiritual powers of the Buddhas of the ten directions, the secret compassionate gate of Avalokiteśvara, and the wisdom-ocean of the dharmadhātu of Mañjuśrī—all are manifested simultaneously, thoroughly perceived without doubt. Were it not for wisdom's illumination deeply penetrating one's own citta, how could one awaken to such a rare matter? As ancient worthies said: 'Those who realize the Buddha stage do so because the dust mote is empty, without self, and without nature.' And so forth, until: 'Speaking in accordance with principle, it is not what wisdom can know, just like the traces of a bird flying in empty space: one cannot seek a place where the traces abide. However, although the traces in empty space have no substance or characteristic to be apprehended, yet the traces are not non-existent. Seeking these traces, they become ever wider; one must rely on the bird's flight to express the depth and breadth of the traces. One should know that the Buddha stage must rely on characteristics of citta in order to realize the depth and breadth of the Buddha stage. Yet having realized and entered this stage, one must not abide in quietude and extinction. With all Buddhas, the Dharma is not like this: one must show, instruct, benefit, and gladden; study the Buddha's expedients; and study the Buddha's wisdom. Now, the Buddha's wisdom is none other than the knowledge of all aspects (sarvākārajñatā). Therefore, in the Prajñāpāramitā Sūtras, knowledge of all aspects is taken as the Buddha; thus there is no aspect that is not known, no aspect that is not seen. This is to know all knowledge with non-knowing, and to see all sight with non-seeing.' As the chapter 'Transcending the World' of the Huayan says among the ten kinds of minds without inferiority: 'Bodhisattva-mahāsattvas...'