[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) › 28.2.2 # 宗鏡錄 28.2.2 宗鏡錄 28.2.2 - **Language:** Classical Chinese ### [28.2.2](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.2) 又晉經性起品頌云。 三世一切劫。 佛剎及諸法。 諸根心心所。 一切虛妄法。 於一佛身中。 此法皆悉現。 是故說菩提。 無量無有邊。 亦約佛身心具也。 又普賢三昧品云。 能令一切國土所有微塵。 悉能容受無邊法界。 據能具之言。 但以業用。 總由德相。 本自具足。 即是德相。 令總見之。 即為業用。 下業用准之。 十行品云。 此菩薩。 於其身中。 現一切剎。 一切眾生。 一切諸佛。 入法界品云。 善財見普賢一一身分。 一一毛孔。 皆有十方一切世界。 三千界中地水等輪。 諸山河海。 人天宮殿。 種種時劫。 諸佛菩薩。 如見現在世界。 如是。 前際後際一切世界中悉爾明見。 乃至十方剎塵中。 現三世一切境界。 一切佛剎。 一切眾生。 一切佛出興。 一切菩薩。 及聞佛菩薩眾會言音。 斯並是同時具足相應門也。 二廣狹自在門者。 先明廣狹。 後會通純雜。 先明廣狹者。 如善財歎樓閣云。 不動本處。 而能普詣一切佛剎者之所住處。 入法界品摩耶夫人云。 又善男子。 彼妙光明入我身時。 我身形量雖不踰本。 然其實已超過世間。 所以者何。 我身爾時量同虛空。 悉能容受十方菩薩。 受生莊嚴諸宮殿故。 如是等文。 皆廣狹自在也。 次會通純雜者。 如云萬行紛披。 比華開錦上。 此是諸藏純雜具德門。 然有二意。 一者。 若以契理為純。 萬行為雜。 則是事理無礙。 非事事無礙。 設如菩薩大悲為純。 盡未來際唯見行悲。 餘行如虛空。 若約雜門即萬行俱修者。 此二門異。 亦不成事事無礙。 二者。 如一施門。 一切萬法皆悉名施。 所以名純。 而此施門即具諸度行。 故名為雜。 如是純之與雜不相障礙。 故名具德者。 則事事無礙義成。 而復一中具諸度。 諸度存。 即相入門。 若一即諸度。 復似相即門。 故不存之。 賢首。 改為廣狹自在門。 若華開錦上者。 意取五綵相宣。 華色雖異。 一一之線皆悉通過。 通喻於純。 異喻於雜。 故常通常異。 名為無礙。 不同繡畫但異不通。 釋曰。 若異而不通。 失一性圓融之道。 若通而不異。 無萬行莊嚴之門。 今常異常通。 無間無斷。 則真體冥寂。 不礙隨緣。 大用現前。 無妨正性。 可謂比華開錦上。 猶雲起長空矣。 又賢首意云。 萬行純雜。 有通事理無礙。 及單約事說。 故廢之耳。 謂同一法界故純。 不壞事相故雜。 此即事理無礙也。 一行長行故純。 不妨餘行故雜。 此但約事也。 故昔廢之而立廣狹。 今欲會取。 即事同理而遍。 故純。 不壞一多。 故雜。 則亦有事事無礙義耳。 如以入門取之。 則一切皆入。 入中有多法門。 故名為雜。 如妙嚴品。 說諸眾海各各唯一解脫門。 純也。 普賢菩薩得不思議解脫。 雜也。 入法界品中慈行童女云。 我於三十六恒河沙佛所。 修得此法。 彼諸如來各以異門。 令我入是般若波羅蜜普莊嚴門。 即純雜無礙也。 又善財童子所求。 諸善知識。 各言唯知此法門。 又云。 多劫唯修此門者。 即純門也。 諸善知識皆推進云。 如諸菩薩種種知見。 種種修行。 種種證得者。 此雜門也。 自言知一。 推他有多。 自他雖異。 然屬一身。 此亦純雜無礙門也。 三一多相容不同門者。 一多無礙。 等虛室之千光。 由一與多。 互為緣起。 力用交徹。 故相涉入。 是曰相容。 不壞其相。 故云不同。 如一室內千燈並照。 燈隨盞異。 一一不同。 燈逐光通。 光光涉入。 常別常入。 恒異恒融。 故經頌云。 一中解無量。 無量中解一。 了彼互生起。 當成無所畏。 又即如理之遍。 如理之包。 舒攝同時。 若具作者。 一或唯入。 以一入一切故。 二或唯攝。 以一攝一切故。 > Furthermore, a verse in the Chapter on the Arising of Nature in the Jin translation of the sūtra says: / 'All kalpas of the three times, / Buddha-lands and all dharmas, / the faculties, citta, and caittas, / and all false dharmas— / within a single buddha-body / these dharmas all appear. / Therefore bodhi is said / to be immeasurable and without bound.' / This also concerns being complete within the buddha-body and mind. / Furthermore, the Chapter on the Samādhi of Samantabhadra says: 'It can cause all the fine dust particles in all lands to fully accommodate the boundless dharmadhātu.' Basing on the statement about being able to possess: it is simply because the functioning of karma is entirely due to the virtuous characteristics; their being inherently complete is itself the virtuous characteristics; causing them to be entirely seen is the functioning of karma. Below, understanding functioning of karma should be guided by this. / The Chapter on the Ten Practices says: 'This bodhisattva manifests within his body all lands, all sentient beings, and all buddhas.' / The Chapter on Entering the Dharmadhātu says: 'Sudhana saw that in each part of Samantabhadra's body, in each pore, there were all the worlds of the ten directions—the discs of earth, water, and so forth in the trichiliocosms, the mountains, rivers, and oceans, the palaces of humans and devas, various times and kalpas, and the buddhas and bodhisattvas. Just as he saw the present worlds, so did he clearly see likewise within all worlds of the past and future bounds; up to manifesting all realms of the three times, all buddha-lands, all sentient beings, all buddhas appearing in the world, and all bodhisattvas within the dust particles of the lands of the ten directions, as well as hearing the speech and sounds of the assemblies of buddhas and bodhisattvas.' / These are all the door of simultaneous completeness and correspondence. / Second, the door of the sovereignty of breadth and narrowness: first explaining breadth and narrowness, and later harmonizing purity and mixedness. First, explaining breadth and narrowness: as when Sudhana praised the pavilion, saying: 'The dwelling place of those who do not move from their original place, yet are able to go everywhere to all buddha-lands.' In the Chapter on Entering the Dharmadhātu, Queen Māyā says: 'Furthermore, good man, when that wondrous light entered my body, although the size and form of my body did not exceed its original \[state\], yet in truth it had already surpassed the worldly realm. Why is this? Because at that time my body was equal in measure to empty space, being able to fully accommodate the bodhisattvas of the ten directions taking birth in their adorned palaces.' Passages such as these are all the sovereignty of breadth and narrowness. / Next, harmonizing purity and mixedness: as it is said, 'The ten thousand practices spreading profusely are likened to flowers blooming on brocade.' This is the door of all storehouses having the virtues of purity and mixedness complete. However, there are two meanings. First: if matching with the principle is taken as purity, and the ten thousand practices as mixedness, then this is the non-obstruction of phenomenon and principle, not the non-obstruction of phenomenon and phenomenon. Suppose a bodhisattva takes great compassion as purity, looking exclusively at practicing compassion to the end of future bounds, with the remaining practices like empty space; if, in terms of the mixed door, the ten thousand practices are cultivated together—these two doors are different, and this also does not constitute the non-obstruction of phenomenon and phenomenon. Second: as in the single door of giving, all ten thousand dharmas are called giving, and therefore it is called pure; yet this door of giving fully possesses the practices of the other pāramitās, and therefore it is called mixed. In this way purity and mixedness do not obstruct each other, and thus being called 'possessing virtue complete' would fulfill the meaning of the non-obstruction of phenomenon and phenomenon. However, one possessing all pāramitās while all pāramitās are retained belongs to the door of mutual entering; if the one is immediately all pāramitās, it resembles again the door of mutual identification. Therefore it was not retained, and Xianshou changed it to the door of the sovereignty of breadth and narrowness. / As for 'flowers blooming on brocade': the intended meaning is drawn from the five colors setting each other off; although the colors of the flowers differ, each and every thread runs through. Running through is an analogy for purity; differing is an analogy for mixedness. Thus being constantly running through and constantly differing is called non-obstruction; it is not like an embroidery or painting that is merely different without running through. / The explanation says: If there were difference without running through, the way of the perfect fusion of the one nature would be lost. If there were running through without difference, the door of the adornment of the ten thousand practices would not exist. Now, constantly differing and constantly running through, uninterrupted and unbroken, the true substance is darkly tranquil without obstructing following conditions, and the great function appears present without hindering the correct nature. This may well be likened to 'flowers blooming on brocade,' or 'clouds rising in the vast sky.' / Furthermore, Xianshou's intention was: 'The purity and mixedness of the ten thousand practices have both the non-obstruction of phenomenon and principle, and being spoken solely in terms of phenomena; therefore it was abandoned. That is, being identical with the one dharmadhātu is purity, and not destroying phenomenal characteristics is mixedness—this is the non-obstruction of phenomenon and principle. Constantly practicing one practice is purity, and not obstructing the remaining practices is mixedness—this is solely in terms of phenomena. Therefore it was formerly abandoned and breadth and narrowness were established instead.' If one wishes to harmonize and grasp them now: phenomena being identical with the principle and pervasive is purity, and not destroying the one and the many is mixedness; then there is also the meaning of the non-obstruction of phenomenon and phenomenon. / If taken in terms of entering the door, then all are entering; within the entering there are many Dharma doors, and therefore it is called mixed. As the Chapter on the Wondrous Adornments says: the oceans of various assemblies each have only a single door of liberation—this is purity; Bodhisattva Samantabhadra attains the inconceivable liberation—this is mixedness. In the Chapter on Entering the Dharmadhātu, the maiden Citta-caritā says: 'I cultivated and attained this Dharma in the presence of thirty-six Ganges sands of buddhas. Those tathāgatas each used different doors to cause me to enter this universal adornment door of the prajñāpāramitā'—this is the non-obstruction of purity and mixedness. / Furthermore, regarding the good spiritual friends sought by the youth Sudhana: each said, 'I only know this Dharma door,' and also said, 'For many kalpas I have only cultivated this door'—this is the pure door. The good spiritual friends all deferred to others, saying: 'As for the various knowledges and views, various practices, and various realizations of all the bodhisattvas...'—this is the mixed door. Stating oneself that one knows one, and deferring to others that they have many: although self and other differ, yet they belong to a single person. This is also the door of the non-obstruction of purity and mixedness. / Third, the door of the one and the many accommodating each other while remaining distinct: the non-obstruction of the one and the many is equal to a thousand lights in an empty room. Because the one and the many serve mutually as dependent origination, their power and function penetrate each other, and thus they enter each other; this is called 'accommodating each other.' Because they do not destroy their characteristics, it is said 'remaining distinct.' Just as a thousand lamps shining together in a single room: the lamps differ according to their cups, each and every one being distinct; the lamps penetrate according to their light, light and light entering each other. Constantly separate and constantly entering, ever distinct and ever fused. Therefore the sūtra verse says: / 'In one, understand the immeasurable; / in the immeasurable, understand the one. / Knowing their mutual arising, / one will accomplish fearlessness.' / Furthermore, this is pervasion like principle and containment like principle, expanding and gathering at the same time. If fully functioning: first, perhaps only entering, because one enters all; second, perhaps only gathering, because one gathers all. > — English (machine translation) (machine translation) - [Previous: 28.2.1](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.1) - [Next: 28.2.3](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.3) - [Up: 28.2](https://indike.org/pramana/in.bauddha.taisho.2016.28.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.28.2.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.28.2.2](https://indike.org/pramana/in.bauddha.taisho.2016.28.2.2) · Pramāṇa