[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 13.4 # 宗鏡錄 13.4 宗鏡錄 13.4 - **Language:** Classical Chinese ### [13.4](https://indike.org/pramana/in.bauddha.taisho.2016.13.4) 答。出世之道。理由心成。處世之門。事由心造。若以唯心之事。一法即一切法。舒之無邊。以唯心之理。一切法即一法。卷之無跡。因卷而說一。此法未曾一。因舒而說多。此法未曾多。非一非多。有而不有。而多而一。無而不無。一多相依。互為本末。通有四義。一相成義。則一多俱立。以互相持。有力俱存也。二相害義。形奪兩亡。以相依故。各無性也。三互存義。以此持彼。不壞彼而在此。彼持此亦爾。經頌云。一中解無量。無量中解一。四互泯義。以此持彼。彼相盡而唯此。以彼持此。此相盡而唯彼。經云。知一即多多即一。又由彼此相成。資攝無礙。是故得有大小即入。一多相容。遠近互持。主伴融攝。致使塵塵現而無盡。等帝網以參差。故得事事顯而無窮。若定光而隱映。又一多無礙之義。古德以喻顯示。如數十錢法。此有二體。一異體。二同體。就異體中有二。一相即。二相入。又以諸緣。起法有二義。一空有義。此即自體。二有力無力義。此望力用。由初義故約相即。由後義故得相入。初空有義中。由自若有時他必無。故他即自。何以故。由他無性。以自作故。二由自若空時他必有。故自即他故。何以故。由自無性。用他作故。以空有無二體故。所以常相即。若不爾者。緣起不成。有自性等過。二力用中。自有全力。所以能攝他。他全。無力故。所以能入自。不據自體。故非相即。力用交徹故。成相入。十數為譬者。復有二門。一異體門。二同體門。就異體門中復有二。一者一中多。多中一。如經頌云。一中解無量。無量中解一。了彼互生起。當成無所畏。此約相說。二者一即多。多即一。如經頌云。一即是多多即一。義味。寂滅悉平等。遠離一異顛倒相。是名菩薩不退住。此約理說。 > Answer: The supramundane path—its principle is accomplished by citta. The portal of dwelling in the world—its phenomena are fabricated by citta. If one considers the phenomena of mind-only, one dharma is all dharmas: extended, it is boundless. If one considers the principle of mind-only, all dharmas are one dharma: rolled up, it leaves no trace. Because it is rolled up, one speaks of 'one', yet this dharma has never been one. Because it is extended, one speaks of 'many', yet this dharma has never been many. It is neither one nor many; existent and yet not existent; both many and one; non-existent and yet not non-existent. The one and the many are mutually dependent, serving reciprocally as root and branch. In all, there are four meanings: First is the meaning of mutual accomplishment, where both the one and the many are established together, because through mutual support both exist possessing efficacy. Second is the meaning of mutual harm, where they contest forms and both are eliminated, because through mutual dependence each lacks an intrinsic nature. Third is the meaning of mutual preservation, where by this supporting that, this does not destroy that and abides here, and that supporting this is likewise so. A sūtra verse says: 'In one, comprehend the immeasurable; in the immeasurable, comprehend one.' Fourth is the meaning of mutual elimination, where by this supporting that, the characteristics of that are exhausted and there is only this; by that supporting this, the characteristics of this are exhausted and there is only that. A sūtra says: 'Knowing that one is many and many is one.' Furthermore, because each accomplishes the other, aiding and gathering without obstruction, therefore there can be the mutual identification and mutual entry of large and small, the mutual containment of one and many, the mutual support of far and near, and the fused gathering of master and companions. This causes every particle of dust to manifest without end, arranged like Indra's net; thus every phenomenon is revealed without exhaustion, shining and concealing like Dingguang's light. Furthermore, regarding the meaning of the unobstructed nature of one and many, the ancients demonstrated it by an analogy, such as the method of counting ten coins. This has two substances: first, different substances; second, identical substance. Under different substances there are two aspects: first, mutual identification; second, mutual entry. Furthermore, regarding dharmas arising through conditions, there are two meanings: first, the meaning of emptiness and existence, which pertains to its own substance; second, the meaning of having efficacy and lacking efficacy, which looks to its efficacious function. Due to the first meaning, it is discussed in terms of mutual identification; due to the latter meaning, mutual entry is obtained. In the first meaning of emptiness and existence, because when self exists the other must be non-existent, the other is identical with self. Why is this? Because the other has no intrinsic nature, being made by self. Second, because when self is empty the other must exist, self is identical with the other. Why is this? Because self has no intrinsic nature, being made through the other. Since emptiness and existence have no two substances, they are therefore constantly identified with each other. If it were not so, conditioned arising would not be established, incurring faults such as intrinsic nature. In the second aspect of efficacious function, self possesses complete efficacy and therefore can gather the other; the other completely lacks efficacy and therefore can enter self. This is not based on own-substance, so it is not mutual identification; because efficacious functions interpenetrate, they accomplish mutual entry. As for taking the number ten as an analogy, there are again two gates: first, the gate of different substances; second, the gate of identical substance. Under the gate of different substances there are again two: First is the many within the one, and the one within the many. As a sūtra verse says: 'In one, comprehend the immeasurable; in the immeasurable, comprehend one. Discerning their mutual arising, one shall accomplish fearlessness.' This is spoken regarding characteristics. Second is that the one is identical with the many, and the many is identical with the one. As a sūtra verse says: 'One is identical with many, and many is identical with one; their meaning and flavour are quiescent and entirely equal. Being far removed from the inverted characteristics of oneness and difference, this is named the bodhisattva's stage of non-retrogression.' This is spoken regarding principle. > — English (machine translation) (machine translation) - [Previous: 13.3](https://indike.org/pramana/in.bauddha.taisho.2016.13.3) - [Next: 13.5](https://indike.org/pramana/in.bauddha.taisho.2016.13.5) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2016.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.13.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.13.4](https://indike.org/pramana/in.bauddha.taisho.2016.13.4) · Pramāṇa