宗鏡錄 28.2.1

28.2.1

夫宗鏡緣起自在法門。 皆談如理實德。 法如是故。 非約變化對治權巧。 所說。 一一法皆得全力。 非是分力。 盡為法界體。 各住真如位。 如大寶積經云。 若人欲解一切法相。 欲知一切眾生心界皆悉同等。 當學般若波羅蜜。 故知不歸宗鏡。 何以照明。 斯即無礙法門。 無有一毫所隔。 約華嚴宗。 有十種無礙。 一性相無礙。 二廣狹無礙。 三一多無礙。 四相入無礙。 五相是無礙。 六隱顯無礙。 七微細無礙。 八帝網無礙。 九十世無礙。 十主伴無礙。 今於事法上。 辯此十無礙。 例餘法准知。 一性相無礙者。 如經云。 此蓮華葉。 即具此十義。 謂此華葉。 即同真性。 不礙事相宛然。 二廣狹無礙。 即此華葉。 其必普周無有邊際。 而恒不捨本位分劑。 此則分即無分。 無分即分。 經云。 此諸華葉。 普覆法界。 三一多無礙。 即此華葉。 具無邊德。 不可言一。 融無二相。 不可言多。 四相入無礙。 此一華葉。 舒已。 遍入一切差別法中。 復能攝取彼一切法令入己內。 是故即舒恒攝。 同時無礙。 五相即無礙。 此一華葉。 必廢己同他。 舉體全是彼一切法。 而恒攝他同己。 令彼一切即是己體。 是故己即是他己不立。 他即是己他不存。 他己存亡。 同時顯現。 六隱顯無礙。 此華葉既遍一切。 彼一切法亦皆普遍。 此能遍彼。 則此顯彼隱。 彼能遍此。 則彼顯此隱。 如是此彼各有隱顯無礙。 七微細無礙。 又此華葉中。 悉能顯現微細剎土。 炳然齊現。 無不具足。 經云。 一塵中微細國土。 曠然安住。 八帝網無礙。 又此華葉。 一一塵中。 各有無邊諸世界海。 世界海中復有微塵。 此微塵內復有世界。 如是重重不可窮盡。 非是心識思量境界。 九十世無礙。 此一華葉。 橫遍十方。 竪該九世。 以時無別體。 依華以立。 華既無礙。 時亦如之。 十主伴無礙。 又此華葉。 理無孤起。 必攝無量眷屬圍繞。 經云。 此蓮華。 有世界海微塵數蓮華。 以為眷屬。 此經所有眷屬。 互為主伴。 具德圓滿。 是故見此華葉。 即是見於無盡法界。 非是託此別有所表。 經云。 此華葉等。 皆從無生法忍所起。 此一華葉。 既具十種無礙。 餘一切事皆亦如是。 斯十玄門。 不出事理。 若從事理無礙交參。 則有因陀羅網門。 微細相容門。 純雜具德門等。 若依事理逆順相融。 則有具足相應門。 隱顯俱成門。 相即自在門等。 是以一多相入而非一。 以相資不壞自相各各現。 故非一。 以一多相即而非異。 以一多相攝互泯絕。 故非異。 則宗鏡之內。 凡有一法一塵。 悉各具此十無礙門。 如一蓮華葉。 法爾如是。 若不見者。 圓信不成。 皆局方隅。 盡為權漸。 終不能一多即入心境融通耳。 記釋蓮華十玄門。 一同時具足相應門者。 夫十玄十對。 凡舉一事。 必具十玄。 凡一玄門。 必收十對。 泛明一法。 一一圓收。 十對者。 一教義。 二事理。 三境智。 四行位。 五因果。 六依正。 七體用。 八人法。 九逆順。 十感應。 如一蓮華具茲十對。 萬法例爾。 一教義。 謂見此蓮華。 能生解故。 二事理。 華即是事。 舉體同真故。 三境智。 華是所觀。 同智性故。 四行位。 是萬行華。 隨位別故。 五因果。 因事之華攬成果故。 六依正。 全是所依。 亦能依故。 七體用。 體同真性。 用應機故。 八人法。 恒攬為人。 攝為法故。 九逆順。 逆同五熱。 順十度故。 十感應。 遍應一切。 亦能感故。 如一華既爾。 餘一切事。 准以知之。 如事法既爾。 餘教義等一切皆然。 准思可見。 妙嚴品喻佛身云。 譬如虛空。 具含眾像。 此舉佛身具足諸法也。

Now, the dharma-gate of the sovereign dependent origination of the mirror of the source completely discusses the real virtues that accord with principle, because phenomena are naturally thus. It is not spoken of in terms of transformations, antidotes, or provisional expediencies. Every single dharma attains full power, not partial power; all completely constitute the substance of the dharmadhātu, each abiding in the position of tathatā. As the Mahāratnakūṭasūtra says: 'If someone wishes to understand the characteristics of all dharmas, and wishes to know that the mental realms of all sentient beings are entirely identical and equal, they should train in the prajñāpāramitā.' Therefore one knows that if one does not return to the mirror of the source, how could one illuminate them? This is the unimpeded dharma-gate, without the slightest partition. According to the Huayan school, there are ten kinds of non-obstruction: first, the non-obstruction of nature and characteristics; second, the non-obstruction of breadth and narrowness; third, the non-obstruction of one and many; fourth, the non-obstruction of mutual entering; fifth, the non-obstruction of mutual identity; sixth, the non-obstruction of concealment and manifestation; seventh, the non-obstruction of subtlety; eighth, the non-obstruction of Indra's net; ninth, the non-obstruction of the ten times; tenth, the non-obstruction of host and retinue. Now, discerning these ten non-obstructions with respect to phenomenal dharmas, the remaining dharmas can be understood by analogy. First, regarding the non-obstruction of nature and characteristics: as the sūtra says, this lotus petal possesses these ten meanings—that is to say, this petal is identical with the true nature, without obstructing the vivid distinctness of its phenomenal characteristics. Second, the non-obstruction of breadth and narrowness: this very lotus petal must universally pervade without boundaries, yet constantly does not abandon its original position and limits; this means that limitation is precisely non-limitation, and non-limitation is precisely limitation. The sūtra says: 'These petals universally cover the dharmadhātu.' Third, the non-obstruction of one and many: this lotus petal possesses boundless virtues, so it cannot be spoken of as one; yet it fuses without dual characteristics, so it cannot be spoken of as many. Fourth, the non-obstruction of mutual entering: this single petal expands and completely enters into all differentiated dharmas, yet can also gather all those dharmas and cause them to enter into itself; therefore, being expanded it constantly gathers, simultaneously without obstruction. Fifth, the non-obstruction of mutual identity: this single petal necessarily cancels itself to become identical with others, its entire substance being wholly all those dharmas, yet it constantly gathers others to be identical with itself, causing all of them to be its own substance; therefore, itself being identical with others, itself is not established; others being identical with itself, others do not exist; both the existence and vanishing of self and other are simultaneously manifested. Sixth, the non-obstruction of concealment and manifestation: since this petal pervades all, all those dharmas likewise universally pervade; when this can pervade that, then this is manifest and that is concealed; when that can pervade this, then that is manifest and this is concealed; thus, this and that each have non-obstruction of concealment and manifestation. Seventh, the non-obstruction of subtlety: furthermore, within this petal, subtle lands can all be manifested, brilliantly and simultaneously appearing, complete in every respect. The sūtra says: 'Subtle lands within a single dust mote abide vastly.' Eighth, the non-obstruction of Indra's net: furthermore, within each dust mote of this petal, there are boundless oceans of worlds; within the oceans of worlds there are again dust motes; within these dust motes there are again worlds; thus layered over and over, they cannot be exhausted, being beyond the realm of mental deliberation. Ninth, the non-obstruction of the ten times: this single petal horizontally pervades the ten directions and vertically covers the nine times; because time has no separate substance and is established depending on the petal, since the petal is unimpeded, time is likewise so. Tenth, the non-obstruction of host and retinue: furthermore, in principle this petal does not arise in isolation, but necessarily gathers immeasurable retinues to surround it. The sūtra says: 'This lotus flower has lotus flowers as numerous as the dust motes of oceans of worlds as its retinue.' All the retinues in this sūtra mutually serve as host and retinue, perfectly complete in virtue. Therefore, to see this petal is precisely to see the inexhaustible dharmadhātu; it is not that by relying on this, something else is symbolized. The sūtra says: 'These petals and so forth all arise from anutpattikadharmakṣānti.' Since this single petal possesses the ten kinds of non-obstruction, all other phenomena are likewise so. These ten profound gates do not go beyond phenomena and principle. If considered in terms of the unimpeded interpenetration of phenomena and principle, there are the gate of Indra's net, the gate of subtle mutual containment, the gate of purity and mixture possessing virtue, and so forth. If considered in terms of the concordant and contrary mutual fusion of phenomena and principle, there are the gate of complete correspondence, the gate of concealment and manifestation both being accomplished, the gate of sovereign mutual identity, and so forth. Therefore, one and many mutually enter yet are not one; because they mutually assist without destroying their own characteristics, appearing individually, they are not one. Because one and many are mutually identical yet not different; because one and many mutually gather and mutually vanish, they are not different. Thus within the mirror of the source, whenever there is a single dharma or a single dust mote, each and all possess these ten unimpeded gates, just as a single lotus petal is naturally thus. If one does not see this, perfect faith is not achieved, and one is confined to partial perspectives, entirely limited to provisional and gradual stages, ultimately unable to achieve the fusion and penetration of mind and object through the mutual entering and identity of one and many. The Commentary explains the ten profound gates of the lotus flower: First, regarding the gate of simultaneous complete correspondence: as for the ten profundities and ten pairs, whenever a single phenomenon is brought up, it necessarily possesses the ten profundities; whenever there is a single profound gate, it necessarily gathers the ten pairs. Generally explaining a single dharma, each and every one completely gathers them. The ten pairs are: first, teaching and meaning; second, phenomena and principle; third, object and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, dependent and primary [retribution]; seventh, substance and function; eighth, person and dharma; ninth, contrary and concordant; tenth, resonance and response. Just as a single lotus possesses these ten pairs, the myriad dharmas follow the same principle. First, teaching and meaning: seeing this lotus flower can give rise to understanding. Second, phenomena and principle: the flower is precisely a phenomenon, its entire substance being identical with the true [nature]. Third, object and wisdom: the flower is the object of contemplation, identical with the nature of wisdom. Fourth, practice and stage: it is the flower of myriad practices, differentiated according to stages. Fifth, cause and effect: the flower of causal phenomena is gathered to become the fruit. Sixth, dependent and primary [retribution]: it is entirely that which is relied upon, and also that which relies. Seventh, substance and function: its substance is identical with the true nature, and its function responds to capacities. Eighth, person and dharma: it is constantly gathered as person, and subsumed as dharma. Ninth, contrary and concordant: contrariness is identical with the five heats, while concordance is the ten pāramitās. Tenth, resonance and response: it universally responds to all, and is also able to resonate. As a single flower is thus, all other phenomena may be known by analogy. As phenomenal dharmas are thus, all other teaching, meaning, and so forth are entirely so; it can be seen by considering this. The 'Wondrous Adornment' chapter uses the body of the Buddha as an analogy, saying: 'Like empty space, fully containing all forms.' This illustrates that the Buddha's body is fully replete with all dharmas.