宗鏡錄 28.4

28.4

答。肺名金。金者西方白。良由肺內有息風。故名風。腎名水。水者北方黑。良由有腎為水。能形物體。性不相違也。此五華藏。若異體。謂諸華各各差別。若同體。謂住一遍應故。諸華中。各皆由一華遍應多華故。各多華全為其一華。是故能有多箇一華。然彼多一華。由本一華應多華故。雖有多一華。然彼多一華。與本一華。體無差別故。是故名同體。以諸緣起門內有三義故。一不相由義。謂具自德故。二相由義。謂差別故。三無礙義。不可說故。乃至由此緣起是法界家實德故。普賢境界具德自在無障礙故。即是圓滿教主大日毘盧遮那如來。以如是圓滿鎔融廣大身。於如圓滿鎔融廣大蓮華藏莊嚴世界海中。攝其餘樹形等圓滿鎔融廣大世界海。以如是圓滿鎔融廣大十不可說法界海為境界。坐如是圓滿鎔融廣大蓮華藏半月形。摩尼師子座。示如是圓滿鎔融廣大無盡攝生威儀身雲。差別業用無邊無邊。如是重重無盡無盡。而如來無來往。無功用。此皆海印三昧中炳然顯現故。亦法界法爾。故能如是。如摩尼雨寶。天鼓出音。雖無功用。所作得成就。如是所現雖廣大。而論時不過一剎那。論處不出一塵。如是一切。皆一剎那所現。如一剎那。一切剎那中亦如是。如一塵。一切塵中亦如是也。故知是心大海中。有大菩提心。龍無邊無盡。是心所有一切法無邊無盡。故名閻浮提中人之力所不能受持。如海雲比丘所持性起一品。雖須彌山聚筆。四天下塵數四海墨。不能書者。良由是心性無盡故。智者不須遠求矣。

Answer: The lungs are designated metal; metal is western and white. Truly because within the lungs there is breath-wind, it is designated wind. The kidneys are designated water; water is northern and black. Truly because having kidneys as water can give form to physical objects, their natures do not contradict each other. These five flower treasuries: if of different substance, it means the flowers are each distinct; if of identical substance, it means abiding in one universal response. Among the flowers, because each single flower universally responds to multiple flowers, each multiple flower completely constitutes that single flower; therefore, there can be multiple single flowers. Yet as for those multiple single flowers, because the original single flower responds to multiple flowers, although there are multiple single flowers, those multiple single flowers and the original single flower have no difference in substance; therefore, it is called identical substance. Because within the gateways of dependent origination there are three meanings: first, the meaning of not depending on one another, which means possessing one's own virtues; second, the meaning of depending on one another, which means differentiation; third, the meaning of unobstructedness, being ineffable. And so on, down to: because this dependent origination is the real virtue of the household of the dharmadhātu, and the realm of Samantabhadra is fully endowed with virtues, sovereign and unobstructed. That is to say, the master of the perfect teaching, the Great Sun, Vairocana Tathāgata, with such a perfectly fused and vast body, within such a perfectly fused and vast ocean of worlds adorned by the lotus treasury, gathers the other perfectly fused and vast oceans of worlds in the shape of trees and so forth; taking such a perfectly fused and vast ocean of ten ineffable dharmadhātus as his realm, he sits upon such a perfectly fused and vast half-moon shaped lotus treasury maṇi lion throne, manifesting such perfectly fused, vast, and inexhaustible body-clouds of deportment that gather sentient beings, with differentiated karmic functions boundless and boundless, in this way layer upon layer, inexhaustible and inexhaustible. Yet the Tathāgata has no coming or going, no purposive effort; all this is brilliantly manifested within the sāgaramudrā-samādhi, and is also inherently so in the dharmadhātu, hence it can be like this. Just as a maṇi rains treasures and a celestial drum emits sounds, though without purposive effort, that which is done is accomplished. Although what is thus manifested is vast, when speaking of time it does not exceed a single kṣaṇa, and when speaking of place it does not go beyond a single dust mote. All of this is manifested in a single kṣaṇa; as in a single kṣaṇa, so it is in all kṣaṇas. As in a single dust mote, so it is in all dust motes. Therefore know that in this great ocean of the mind, the dragons of the great bodhicitta are boundless and inexhaustible; all dharmas possessed by this mind are boundless and inexhaustible. Hence it is said that the power of humans in Jambudvīpa cannot receive and uphold it. Just as with the single chapter on 'Nature-Arising' upheld by the bhikṣu Sāgaramegha: even if Mount Sumeru were gathered into brushes and ink were made of the four oceans as numerous as the dust motes of the four continents, it could not be written. Truly it is because this nature of mind is inexhaustible; the wise need not seek far.