宗鏡錄 28.8

28.8

答。經云。六自在王常清淨。所以稱王。王是自在義。是以眼根任運觀色。自在無礙。經云。譬如眼光。照了前境。其光圓滿。得無增愛。又常在現量。本性不遷。豈非如王常得自在。所稱摩尼者。是雨寶義。如云。應眼時。若千日。萬像不能逃影質。豈非雨寶義。又云。眼門放光。照破山河大地。豈非放光義。則玄鑒無遺。幽微洞察。五根隨用。亦復如是。乃至意根一念千里。無有障礙。如云。應意時。絕分別。照燭森羅終不歇。透過山河石壁間。要且照時常寂滅。故知六根不惡。還同正覺。智者無為。愚人自縛。可謂身之寶藏。心之明珠。不說不知。空沈苦海。先聖悲愍。意在於斯矣。又所陳法喻。為未信之人。此是世間摩尼。況我心之雨寶。如將大海。比我心之宏深。且摩尼是質礙之色法。豈同丹臺無盡之法財。大海是有限之波瀾。寧等靈源不窮之性水。乃略況於少分。可謂天地懸殊。尋萬丈而未得毫釐。指百分而纔言一二。切忌自屈。不肯承當耳。八託事顯法生解門者。華嚴經云。百千億那由他不可說。先住兜率宮諸菩薩眾。以從超過三界法所生。離諸煩惱行所生。周遍無礙心所生。甚深方便法所生。無量廣大智所生。堅固清淨信所增長。不思議善根所起。阿僧祇善巧變化所成就。供養佛心之所現。無作法門之所印。釋曰。此上併出因也。又云。出過諸天諸供養具。供養於佛者。即說多果也。次一因成一果。經云。以從波羅蜜。所生一切寶蓋。於一切佛境界清淨。所生一切華帳。無生法忍。所生一切衣。乃至解諸法如夢歡喜心。所生佛所住一切寶宮殿。既以無生。忍唯生於衣等。故云。一因一果。後一因成多果。謂但舉無生為因。總生諸果故。經云。無著善根。無生善根。所生。一切寶蓮華雲。一切堅固香雲。一切無邊色華雲等。隨一事即是無盡況一事皆是稱性故。皆即是無盡法界。但隨一義。以名目之。如顯可重圓明。即名為寶。若云自在。即稱為王。若為潤益。即名雲等。故金色世界。即是本性。彌勒樓閣。即是法門。勝熱婆羅門火聚刀山。即是般若。無分別智等。皆其事也。故一一事。即具無盡之法。故立具足無盡之德。不出於此。九。十世隔法異成門者。以時無別體。依華以立。一念該攝。十世融通。所以如見華開。知是芳春。茂盛結果。知是朱夏。彫落為秋。收藏為冬。皆因於物。知四時也。又一念九世成十世者。九約於義。一約實體。體用相融故。常九常一無有障礙。體用相奪。離九一相。故同果海。令時融通。無礙自在。略有四重。一相泯俱盡。二相與兩存。三相隨互攝。四相是互即。初中以本從末。唯事而無理。以末歸本。唯理而無事。二中全事之理。非事。故一相無時。全理之事。非理。故九世不亂。三中由隨事之理故。令一時能容一切時。由隨理之事。故。令一切時隨理入一時中。多一反上。互入可知。四中由即理之事故。令一時即一切時。由即事之理故。令一切時即一時故。唯理。無物可相即入。唯事。相礙不可即入。要以事理相從無礙。方有即入。思之可見。又如善財一生能辦多劫之行者。如毘目仙人執手。既善友力。瞬息之間。或有佛所。見經不可說不可說佛剎微塵數劫修行不倦。何得一生不經多劫。仙人之力。長短自在故。如世王質。遇仙人碁。令斧柯爛。三歲尚謂食頃。既能以長為短。亦能以短為長。如周穆隨於幻人。雖經多年。實唯瞬息。故知世法佛法。俱不可思議。世法尚不可量。何況佛法。不應以長短之時。廣狹之處。定其旨也。十主伴圓明具德者。華嚴現相品云。眉間出勝音菩薩。與無量諸眷屬俱出。即人眷屬。佛放眉間。光明。無量百千億光明以為眷屬。即光明眷屬。又法界修多羅。以佛剎微塵數修多羅。而為眷屬。即法眷屬。故隨一一皆有眷屬。若以餘經望。但為眷屬。不為主伴。今言眷屬者。約當經中事。以為眷屬。眷屬即伴。故證主伴。此華事十玄。例於餘事。舉華既爾。一塵等事亦然。華上十門。唯約事說。謂華事上一切事。同時具足事。廣狹無礙事。一多事。乃至主伴事。此事華既帶同時十義。又具餘教義等十門。謂事上有教義。同時具足教義。廣狹教義。一多乃至主伴教義。又教義至感應。各有同時等。為百門。以事所依。例餘所依。謂事法既有百門。二教義為百門。乃至感應具百門。故有千門。如教義等有此千門。以所依例能依門。亦成千門。謂前以所依體事為首。今以能依玄門為首。謂同時門中。具同時教義。同時事理。同時境智。乃至同時感應。故有十門。同時門中。具廣狹等。其廣狹等。有廣狹教義等。故成百門。二廣狹具百。例同時門。三相入門具百。四相即門具百。乃至第十主伴門具百。故成千門。然其後千不異前千。但互舉為首。而成異耳。若重重取之。至於無盡者。結成無盡。言重重取者。謂如初一門中具十。十中取一。此一亦須具十具百。具千。以不相離故。如一既爾。千門各十亦然。則具十千。十千之中隨取其一亦具十千。如一千錢共為緣起。一錢為首。則具一千錢。餘亦如是。則有千千。千千之中隨取其一。亦具千千。故至無盡。又重重者。一事之中亦有多境。一智之中復有多智等。更相涉入。亦無盡也。以是具德無盡法門。唯普眼境界。上智能入。故當勤修。必成大益。

Answer: A sūtra states: 'The six sovereign kings are constantly pure.' The reason they are called 'kings' is that 'king' signifies sovereignty. Therefore, the eye faculty spontaneously observes forms with unimpeded sovereignty. A sūtra states: 'Just like the light of the eye, which clearly illuminates the objective realm before it; its light is complete, admitting neither increase nor affection.' Furthermore, it is always in direct perception (pratyakṣa), its fundamental nature unchanging. How could this not be like a king who constantly attains sovereignty? That which is called 'maṇi' signifies the raining down of jewels. As it is said: 'When responding at the eye, it is like a thousand suns; the myriad forms cannot escape their shadows and substances.' How could this not be the meaning of raining down jewels? It is also said: 'The eye-gate emits light, illuminating and shattering mountains, rivers, and the great earth.' How could this not be the meaning of emitting light? Thus the profound mirror leaves nothing out, and the subtle and hidden are clearly perceived. The five faculties in their respective functions are also like this. Even down to the mental faculty: a single thought spans a thousand miles without any obstruction. As it is said: 'When responding at the mind, it transcends discrimination; illuminating the dense array of phenomena, it never rests. Penetrating through mountains, rivers, and stone walls, yet throughout the very time of illuminating it is constantly quiescent.' Therefore know that the six faculties are not evil, but are identical with correct awakening. The wise practice non-action; the foolish bind themselves. They may be called the jewel-treasury of the body and the bright pearl of the mind. Without being spoken of, they are not known, and one vainly sinks into the ocean of suffering. Such was the intention behind the prior sages' compassionate pity. Furthermore, the teachings and analogies set forth were for those who have not yet developed faith. These are the maṇis of the mundane world; how much more so the raining of jewels by our citta! It is like taking the great ocean to illustrate the vastness and depth of our citta. Moreover, a maṇi is a physical dharma of material obstruction; how could it be the same as the inexhaustible Dharma-wealth of the Cinnabar Terrace? The great ocean has limited billows; how could it equal the inexhaustible nature-waters of the spiritual source? These only briefly illustrate a small portion; one may say heaven and earth are far apart. Seeking ten thousand fathoms, one has not grasped even a hair's breadth; pointing to a hundred parts, one has barely spoken of one or two. One must strictly avoid putting oneself down and refusing to take charge of it! Eighth is the Gate of Manifesting Dharmas Through Phenomena to Generate Understanding: The Avataṃsaka-sūtra states: 'The hundreds of thousands of nayutas of ineffable multitudes of bodhisattvas previously dwelling in the Tuṣita Palace were produced from dharmas surpassing the three realms, produced from practices free from all kleśas, produced from an all-pervasive, unimpeded mind, produced from the dharma of profound skillful means, produced from immeasurable, vast wisdom, nurtured by firm and pure faith, arisen from inconceivable wholesome roots, accomplished through asarpkhyeyas of skillful transformations, manifested from the mind of making offerings to the Buddha, and sealed by the unconditioned Dharma-gate.' Commentary: The above fully sets forth the causes. It also states: 'Producing offering-utensils surpassing those of all devas to make offerings to the Buddha'—this speaks of the multiple fruits. Next, a single cause produces a single fruit. The sūtra states: 'All the jewel canopies produced from the pāramitās; all the flower curtains produced from the purity of all Buddha-realms; all the robes produced from the patience of the non-arising of dharmas (anutpattikadharmakṣānti); down to all the jewel palaces inhabited by Buddhas produced from the joyful mind that understands all dharmas to be like a dream.' Since [the text says] patience of non-arising produces only robes and so forth, it is called 'one cause, one fruit'. Lastly, a single cause produces multiple fruits. That is, simply citing non-arising as the cause generally produces all fruits. Thus the sūtra states: 'All clouds of jewel lotuses, all clouds of solid incense, all clouds of flowers of boundless colors, and so forth, produced from the unattached wholesome roots and non-arising wholesome roots.' Any single phenomenon is inexhaustible; how much more so since every phenomenon accords with the nature! Therefore, all are identical with the inexhaustible dharmadhātu. One merely designates them according to a single meaning: for instance, revealing that which is venerable, complete, and bright is named 'jewel'; if speaking of sovereignty, it is called 'king'; if moistening and benefiting, it is named 'cloud', and so forth. Thus, the Golden World is the fundamental nature; the Pavilion of Maitreya is the Dharma-gate; the Brāhmaṇa Jayoṣmīya's mass of fire and mountain of knives are prajñā and non-discriminative wisdom, and so forth—all are these phenomena. Therefore, each single phenomenon is endowed with inexhaustible dharmas; establishing the complete endowment with inexhaustible virtues does not go beyond this. Ninth is the Gate of the Dissimilar Completion of the Delimited Dharmas of the Ten Times: Because time has no separate substance, it is established in dependence on phenomena. A single thought grasps and includes them, and the ten times interpenetrate. Therefore, as when seeing flowers bloom one knows it is fragrant spring, when seeing lush growth and fruiting one knows it is vermilion summer, when falling leaves wither it is autumn, and when storing away it is winter: it is entirely due to things that one knows the four seasons. Furthermore, that a single thought and the nine times constitute the ten times is because the nine pertain to the aspects, while the one pertains to the real substance. Because substance and function interpenetrate, the constant nine and the constant one are without obstruction. Because substance and function usurp each other, they transcend the characteristics of nine and one, and thus are identical with the ocean of fruit. Causing times to interpenetrate freely and without obstruction briefly has four tiers: first, characteristics are eliminated and both are exhausted; second, characteristics accompany each other and both are preserved; third, characteristics follow each other and mutually contain each other; fourth, characteristics identify with each other and are mutually identical. In the first: following the branch from the root, there is only phenomenon and no principle; returning the branch to the root, there is only principle and no phenomenon. In the second: the principle that is entirely phenomenon is not phenomenon, so the single characteristic has no time; the phenomenon that is entirely principle is not principle, so the nine times are not disordered. In the third: due to the principle that accords with phenomena, a single time is able to accommodate all times; due to the phenomena that accord with principle, all times follow the principle and enter into a single time. Plurality and unity are the reverse of the above, and their mutual entry can be known. In the fourth: due to the phenomena that are identical with principle, a single time is identical with all times; due to the principle that is identical with phenomena, all times are identical with a single time. If there were only principle, there would be no things that could mutually be identical or enter; if there were only phenomena, they would obstruct each other and could not be identical or enter. Only through the unimpeded mutual compliance of phenomenon and principle is there being identical and entering. Contemplating this, it can be seen. Furthermore, as for Sudhana being able to accomplish the practices of multiple kalpas in a single lifetime: it is like the Ṛṣi Bhīṣmottaranirghoṣa grasping his hand—through the power of the spiritual friend, within a split second, he went to a Buddha's dwelling and saw that he had practiced untiringly through ineffable-ineffable Buddha-field-atom-count kalpas. How could he not have traversed multiple kalpas in a single lifetime? Because the power of the ṛṣi has sovereignty over length and brevity. Just like Wang Zhi in the mundane world encountering the immortals playing chess, causing his axe handle to rot: he still thought three years were the span of a meal. Since he could make the long short, he could also make the short long. Just as King Mu of Zhou followed the illusionist: though many years passed, it was actually only a split second. Therefore know that mundane dharmas and Buddhadharmas are both inconceivable. Mundane dharmas are already immeasurable; how much more so the Buddhadharma! One should not determine its meaning by long or short times, or vast or narrow places. Tenth is the Gate of Master and Companion Being Complete and Bright, Endowed with Virtues: The 'Manifestation' chapter of the Avataṃsaka states: 'From the space between the brows came forth the Bodhisattva Utkṛṣṭasvara, emerging together with immeasurable retinues'—this is the personal retinue. The Buddha emits light from between his brows, with immeasurable hundreds of thousands of koṭis of rays of light as its retinue—this is the retinue of light. Furthermore, the dharmadhātu sūtras have sūtras as numerous as the atoms of Buddha-fields as their retinue—this is the Dharma retinue. Therefore, each and every one has a retinue. If viewed from other sūtras, they are merely retinues and do not constitute master and companion. When retinues are spoken of here, it treats the phenomena within the present sūtra as retinues; retinue is companion, thus demonstrating master and companion. These ten profundities on the phenomenon of the flower apply by analogy to all other phenomena. Citing the flower being so, phenomena such as a single speck of dust are also like this. The ten gates concerning the flower speak solely in terms of phenomena: that is, on the phenomenon of the flower, all phenomena are the phenomenon of simultaneous complete endowment, the phenomenon of unimpeded vastness and narrowness, the phenomenon of one and many, down to the phenomenon of master and companion. Since this phenomenal flower carries the ten meanings of simultaneity, it also possesses the other ten gates of teaching and meaning and so forth. That is, on phenomena there are teaching and meaning: simultaneously completely endowed teaching and meaning, vast and narrow teaching and meaning, one and many, down to master and companion teaching and meaning. Furthermore, from teaching and meaning down to stimulus and response, each has simultaneity and so forth, making one hundred gates. Taking that upon which phenomena depend as an analogy for the rest that are depended upon: since phenomenal dharmas have one hundred gates, second, teaching and meaning constitute one hundred gates, down to stimulus and response possessing one hundred gates; thus there are one thousand gates. As teaching and meaning and so forth have these one thousand gates, taking what is depended upon to illustrate the gates that depend [upon them], they also form one thousand gates. That is, previously the substantial phenomenon that is depended upon was taken as the head; now the profound gates that depend [upon them] are taken as the head. That is, within the Gate of Simultaneity, it possesses simultaneous teaching and meaning, simultaneous phenomenon and principle, simultaneous objective realm and wisdom, down to simultaneous stimulus and response; thus there are ten gates. Within the Gate of Simultaneity, it possesses vastness and narrowness and so forth; those of vastness and narrowness and so forth have vast and narrow teaching and meaning and so forth, thus forming one hundred gates. Second, vastness and narrowness possessing one hundred is analogous to the Gate of Simultaneity. Third, the Gate of Mutual Entry possesses one hundred; fourth, the Gate of Mutual Identity possesses one hundred; down to the tenth, the Gate of Master and Companion possessing one hundred; thus forming one thousand gates. However, the latter thousand do not differ from the former thousand; they merely mutually take each other as the head, thereby forming the difference. If one takes them layer upon layer until reaching the inexhaustible, this concludes into inexhaustibility. Speaking of 'taking them layer upon layer': for instance, the first single gate possesses ten; taking one from among the ten, this one must also possess ten, possess one hundred, and possess one thousand, because they are not separate. As the one is so, the ten of each of the thousand gates are also like this; then they possess ten thousand. Taking any one from among the ten thousand, it also possesses ten thousand. Just as one thousand coins together form a dependent origination: with one coin as the head, it possesses the one thousand coins; the others are also like this, so there are a thousand thousands. Taking any one from among the thousand thousands, it also possesses a thousand thousands; therefore it reaches inexhaustibility. Furthermore, as for 'layer upon layer': within a single phenomenon there are also multiple objective realms; within a single wisdom there are again multiple wisdoms and so forth; mutually interpenetrating, they are also inexhaustible. Because this is the inexhaustible Dharma-gate endowed with virtues, it is solely the realm of the Samantacakṣus, which only superior wisdom can enter. Therefore one should diligently cultivate it; it will surely produce great benefit.