宗鏡錄 28.10

28.10

答。本是一心真如妙性。無盡之理。因體用卷舒。性相即入。理事包遍。緣性依持。義分多種。略即六相。廣乃十玄。乃是諸佛菩薩德相業用。一行一法。皆具十玄。悉入宗鏡之中。一心無盡之旨。如華嚴演義云。一同時具足相應門。以是總故。貫於九門之初。二廣狹門。別中先辯此者。是別門之由。由上事理無礙中事理相遍。故生下諸門。且約事如理遍故廣。不壞事相故狹。故為事事無礙之始。三由廣狹無礙。所遍有多。以己望多。故有一多相容。相容則二體俱存。但力用交徹耳。四由此容彼。彼便即此。由此遍彼。此便即彼等。故有相即門。五由互相攝。則互有隱顯。謂攝他他所見。故。有相入門。攝他他無體故。有相即門。攝他他雖存而不可見故。有隱顯門。以為門別故。故此三門。皆由相攝而有。相入則如二鏡互照。相即則如波水相收。隱顯則如片月相映。六由此攝他。一切齊攝。彼攝亦然故。有微細相容。七由互攝重重故。有帝網無盡。八由既如帝網。隨一即是一切無盡故。有託事顯法。九由上八皆是所依。所依之法既融。次辯能依。能依之時亦爾。十由法法皆然故。隨舉其一。則便為主。連帶緣起。便有伴生門。又刊定記。分德相業用。各有十玄。德相十玄者。一同時具足相應德。二相即德。三相在德。四隱顯德。五主伴德。六同體成即德。七具足無盡德。八純雜德。九微細德。十因陀羅網德。二業用十玄者。一同時具足相應用。二相即用。三相在用。四相入用。五相作用。六純雜用。七隱顯用。八主伴用。九微細用。十因陀羅網用。故知無有一法。不具無邊性德真如妙用矣。是以此重玄門。名言路絕。隨智所演。以廣見聞。唯證方知。非情所解。若親證時。悉是現量之境。處處入法界。念念見遮那。若但隨文義所解。只是陰識依通。當逆順境時。還成滯礙。遇差別問處。皆墮疑情。如鹽官和尚。勘講華嚴大師云。華嚴經有幾種法界。對云。略而言之。有十種法界。廣而言之。重重無盡。師竪起拂子云。是第幾種法界。當時低頭擬祇對。次師訶云。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。出去。

Answer: It is originally the wonderful nature of the tathatā of the one mind, an inexhaustible principle. Because substance and function roll up and unfold, nature and characteristic identify with and enter [one another], principle and phenomena envelop and pervade, and conditioned nature relies upon and sustains [itself], its meanings are divided into manifold kinds: briefly, the six characteristics; extensively, the ten mysteries. These are the virtue-characteristics and karmic functions of all buddhas and bodhisattvas. Every single practice and every single dharma possesses the ten mysteries; all enter into the mirror of the source, the purport of the inexhaustibility of the one mind. As the Huayan yanyi states: "First, the gate of simultaneous completeness and correspondence. Because it is the general, it runs through the beginning of the nine gates. Second, the gate of broad and narrow. Discerning this first among the specific [gates] is because it is the cause of the specific gates: because of the mutual pervasion of phenomena and principle within the aforementioned non-obstruction of phenomena and principle, it gives rise to the subsequent gates. For now, in terms of phenomena pervading like principle, it is broad; not destroying the characteristics of phenomena, it is narrow; therefore, it is the beginning of the non-obstruction of phenomena and phenomena. Third, because of the non-obstruction of broad and narrow, that which is pervaded is manifold. Looking from oneself toward the manifold, there is thus [the gate of] the mutual containment of the one and the many. When mutually containing, both substances are preserved, yet their powers and functions interpenetrate. Fourth, because this contains that, that is then identical with this; because this pervades that, this is then identical with that, and so forth; therefore, there is the gate of mutual identity. Fifth, because of mutually gathering, there is mutual concealment and manifestation: gathering the other while the other is seen, hence there is the gate of mutual entering; gathering the other while the other lacks substance, hence there is the gate of mutual identity; gathering the other while it remains yet cannot be seen, hence there is the gate of concealment and manifestation. In order to distinguish the gates, these three gates all exist due to mutual gathering. Mutual entering is like two mirrors mutually illuminating; mutual identity is like waves and water mutually gathering; concealment and manifestation are like crescent moons mutually reflecting. Sixth, because this gathers the other and all are gathered simultaneously, and its gathering is also like this, there is [the gate of] subtle mutual containment. Seventh, because mutual gathering is layer upon layer, there is [the gate of] Indra's net being inexhaustible. Eighth, since it is like Indra's net, any single one is all inexhaustible, hence there is [the gate of] relying on phenomena to manifest dharma. Ninth, because the previous eight are all what is relied upon, and once the dharmas relied upon are harmonized, next one discerns that which relies; the time that relies is also like this. Tenth, because each and every dharma is like this, whenever one is picked up, it then becomes the host, and entailing dependent origination, there is then the gate of companion-arising." Furthermore, the Kanding ji divides virtue-characteristics and karmic functions, each having ten mysteries. The ten mysteries of virtue-characteristics are: (1) the virtue of simultaneous completeness and correspondence; (2) the virtue of mutual identity; (3) the virtue of mutual presence; (4) the virtue of concealment and manifestation; (5) the virtue of host and companion; (6) the virtue of the identical substance being fulfilled as identical; (7) the virtue of complete inexhaustibility; (8) the virtue of purity and mixture; (9) the virtue of subtlety; (10) the virtue of Indra's net. The ten mysteries of karmic functions are: (1) the function of simultaneous completeness and correspondence; (2) the function of mutual identity; (3) the function of mutual presence; (4) the function of mutual entering; (5) the function of mutual operation; (6) the function of purity and mixture; (7) the function of concealment and manifestation; (8) the function of host and companion; (9) the function of subtlety; (10) the function of Indra's net. Therefore, know that there is not a single dharma that does not possess the boundless virtue of nature and the wonderful function of tathatā. Thus, in these profound, mysterious gates, the path of words and speech is cut off. They are expounded according with wisdom to broaden what is seen and heard. Only by realization are they known; they are not understood by ordinary sentiments. If personally realized, all are the realm of direct perception: in every place entering the dharmadhātu, in every thought seeing Vairocana. If one merely understands according to the textual meaning, it is merely the skandha-consciousness relying on [superficial] penetrations: when facing adverse and favorable circumstances, these still turn into obstacles; whenever meeting points of differentiated inquiry, one falls into doubt and hesitation. For instance, when Venerable Yanguan tested a master who lectured on the Avataṃsakasūtra, asking: "How many kinds of dharmadhātu are there in the Avataṃsakasūtra?" He replied, saying: "Stated briefly, there are ten kinds of dharmadhātu. Stated extensively, they are layered and inexhaustible." The Master held up his fly-whisk and said: "Which kind of dharmadhātu is this?" At that moment, [the lecturer] lowered his head and was about to answer. Then the Master scolded him, saying: "Knowing by thinking and understanding by deliberating is the livelihood of ghosts! A solitary lamp beneath the sun—truly it loses its light! Get out!"