宗鏡錄 13.24

13.24

答。攝他十亦有盡不盡義。何以故。離他無自故。一攝他處。即無盡。而成一之義。他處十義如虛空。故有盡。經云。菩薩在於一地。普攝一切諸地功德。此宗鏡錄。是一乘別教。不思議門。圓融無盡之宗。不同三乘教中所說。如上一多無礙之義。不可以意解情思。作限量之見。唯淨智眼。以六相十玄該之。方盡其旨耳。則知融攝無邊。包含匪外。如法華神力品云。諸佛於此得阿耨多羅三藐三菩提。諸佛於此轉于法輪。諸佛於此而般涅槃。又經云。慈悲為佛眼。正念為佛頭。妙音為佛耳。香林為佛鼻。甘露為佛口。四辯為佛舌。六度為佛身。四攝為佛手。平等為佛指。戒定為佛足。種智為佛心。金光明經疏云。法性身佛者。非是凡夫二乘。下地之所能見。唯應度者。示令得見。此即無身之身。無相之相。一切智為頭。第一義諦髻。八萬四千法門髮。大悲眼。中道白毫。無漏鼻。十八空舌。四十不共齒。弘誓肩。三三昧腰。如來藏腹。權實智手。定慧足。如此等相。莊嚴法性身佛也。牛頭初祖云。諸佛於此得菩提者。此是心處得菩提。色處轉法輪。眼處入涅槃。若爾者。身中究竟解脫。法身。常在。淨土具足。更少何物。復更何求。初發心時。便成正覺。此宗鏡中。所有智行主伴。皆同一際。纔有信者。悉同法流。但如一圓鏡之中。無別分析。如華嚴論云。此經法門。總是十方諸佛。同行共行。更無新故。如大王路。發跡登之者即是。無奈不行之何。一念隨善根。少分見性。智慧現前。總是不離佛正覺根本智故。不離普賢行故。如普賢一念中少分善心。總是向法流者。故經云。聞如來名號。及所說法門。聞而不信。猶能畢竟至於金剛智地。何況信修者也。又云。此華嚴經中。解行法門。修學悟入。必能成就十住法門。住佛種性。生一來家。為佛真子。不同權教初地菩薩。以誓願成佛。此華嚴經。直論實證位。不論誓願。為此教門。總一時一際。一法界。無異念。前後情絕。凡聖一性。不論情繫。應以無念無作法界照之可見。若立情見。不可信也。設生信者。玄信佛語。故非是自見。若自見者。情絕想亡。心與理合。智與境冥。方知萬境。性相通收。若不如斯。心常彼此。是非競作。垢淨何休。若也稱性情亡。法界重玄之門自達。一多純雜。自在含容。總別之門。圓融自在。於利生之法。善達諸根。隨所堪能。悉皆成益。敬承親近者。皆能拔之。所以稱性。故凡行一事。悉遍法界。若隨事作。則有分限。如摩訶般若經云。欲以一食。供養十方。各如恒河沙等諸佛及僧。當學般若波羅蜜。欲以一衣。華香瓔珞。粖香塗香燒香。燈燭幢幡華蓋等。供養諸佛及僧。當學般若波羅蜜論。

Answer: Encompassing the ten of others also has the meaning of being exhausted and unexhausted. Why is this? Because apart from others, there is no self. When the one encompasses other places, it is inexhaustible and constitutes the meaning of the one; the meaning of the ten in other places is like empty space, and therefore it is exhausted. A sūtra says: 'A bodhisattva abiding in one stage universally encompasses the merits of all stages.' This Record of the Mirror of the Source belongs to the Distinct Teaching of the One Vehicle, the inconceivable gate, the source that is completely harmonious and inexhaustible. It is not like what is taught in the Three Vehicles. The aforementioned principle of the unobstructedness of one and many cannot be conceptualized through discursive understanding and emotional thought so as to create limited views. Only with the pure eye of wisdom, subsuming it through the Six Characteristics and the Ten Mysteries, can its essential import be fully plumbed. Then one will know that harmonious inclusion is boundless and that containment leaves nothing outside. As the 'Chapter on Divine Powers' in the Lotus Sūtra says: 'Here the Buddhas attained anuttarāsamyaksaṃbodhi; here the Buddhas turned the wheel of the Dharma; here the Buddhas entered parinirvāṇa.' Another sūtra says: 'Loving-kindness and compassion are the Buddha's eyes; right mindfulness is the Buddha's head; wondrous sound is the Buddha's ears; a forest of fragrance is the Buddha's nose; amṛta is the Buddha's mouth; the four analytical knowledges are the Buddha's tongue; the six pāramitās are the Buddha's body; the four means of embracing are the Buddha's hands; impartiality is the Buddha's fingers; morality and concentration are the Buddha's feet; the knowledge of all aspects is the Buddha's heart-mind.' The Commentary on the Suvarṇaprabhāsa-sūtra says: 'The Buddha of the Dharmatā-kāya is not something that ordinary beings, the Two Vehicles, or those of the lower stages can see; he is only made visible and demonstrated to those who are ready to be saved. This is the body of no body, the mark of no mark. All-knowledge is the head; the supreme truth is the topknot; the eighty-four thousand Dharma-gates are the hair; great compassion is the eyes; the white curl of the middle way is between the brows; the taintless is the nose; the eighteen vacuities are the tongue; the forty unshared qualities are the teeth; the vast vow is the shoulders; the three samādhis are the waist; the tathāgatagarbha is the belly; the conventional and ultimate wisdoms are the hands; concentration and wisdom are the feet. With such marks as these, the Buddha of the Dharmatā-kāya is adorned.' The first patriarch of Niutou said: 'That the Buddhas attained bodhi here means that they attained bodhi in the place of the mind, turned the wheel of the Dharma in the place of form, and entered nirvāṇa in the place of the eyes.' If so, then ultimate liberation, the dharmakāya, is always present within the body, and the pure land is fully equipped—what more could be lacking? What more could be sought? At the moment of first generating the mind [for awakening], one immediately achieves correct enlightenment. In this mirror of the source, all the masters and companions of wisdom and practice belong to the identical realm. As soon as there is faith, all merge into the stream of Dharma. It is just as within a single round mirror, where there is no separate differentiation. As the Treatise on the Avataṃsaka says: 'The Dharma-gates of this sūtra are entirely the shared and common practice of all Buddhas of the ten directions; there is no new or old. It is like the great king's highway: whoever steps forth and ascends it is on it; nothing can be done for those who do not walk it. With one thought following good roots, seeing the nature to a slight degree, wisdom manifests before one. This is because it is never separate from the fundamental wisdom of the Buddha's correct enlightenment, and never separate from the practice of Samantabhadra. Just as a slight fraction of good mind within a single thought of Samantabhadra is entirely directed toward the stream of Dharma, so the sūtra says: "Hearing the name of the Tathāgata and the Dharma-gates spoken by him, even if one hears without faith, one will still ultimately reach the diamond stage of wisdom—how much more so for those who have faith and practice!" It also says: "Cultivating, studying, awakening, and entering into the Dharma-gates of understanding and practice in this Avataṃsaka-sūtra, one will certainly be able to accomplish the Dharma-gates of the ten abidings, abide in the Buddha's lineage, be born in the house of the Tathāgata, and become a true son of the Buddha. This is unlike the bodhisattvas of the first stage in the provisional teaching who attain buddhahood through vows. This Avataṃsaka-sūtra directly discusses stages of actual realization, not vows. Because this teaching as a whole is of one time, one realm, one dharmadhātu, without different thoughts, where before and after are cut off from emotional conceptualization, and ordinary and noble are of one nature, it does not discuss emotional attachments. It should be seen through the illumination of the dharmadhātu of non-thought and non-action. If one establishes emotional views, it cannot be believed. Even if faith arises, it is merely a profound faith in the Buddha's words, and therefore not one's own vision. If it is one's own vision, emotional conceptualization is severed, thoughts perish, the mind accords with principle, and wisdom merges into the objective realm. Only then does one know that all objective realms universally embrace nature and characteristics. If it is not like this, the mind will always distinguish between this and that, right and wrong will contend with each other, and when will defilement and purity ever cease? If one accords with nature and emotional conceptualization perishes, the gate of the twofold mystery of the dharmadhātu will naturally be reached. The one and the many, the pure and the mixed, are freely contained. The gates of the general and the particular are completely harmonious and unimpeded. In the methods for benefiting sentient beings, one will skillfully penetrate all faculties, and in accordance with what they can bear, all will receive benefit. Those who reverently rely on and draw near will all be delivered. Therefore, because it accords with nature, whenever a single action is performed, it universally pervades the dharmadhātu. If one acts according to conditioned phenomena, there will be limitations. As the Mahāprajñāpāramitā-sūtra says: 'If one wishes to make an offering with a single meal to all Buddhas and Saṅghas in the ten directions, each equal to the sands of the Ganges, one should study the prajñāpāramitā. If one wishes to make an offering with a single robe, flowers, perfumes, necklaces, powdered incense, ointment incense, burning incense, lamps, candles, banners, pennants, and canopies to all Buddhas and Saṅghas, one should study the prajñāpāramitā.'"