宗鏡錄 37.25

37.25

答。能所之入。唯是一心。約智而論。假分能所。所入。即所證一心之理。能入。即能觀一心之智。又理是心之體。智是心之用。猶如日光。還照日體。以此心光。復照心體。則二而不二。體用冥一。不二而二。能所似分。今約先德。依華嚴宗。立所入能入二門。先明所入者。統唯一真法界。謂寂寥虛曠。沖深包博。總該萬有。即是一心。體絕有無。相非生滅。迷之則生死無窮。解之則廓然大悟。為總開示。不知以何詺目強分理事二門。而理事渾融。無有障礙。一事法界。二理法界。略有二門。一性淨門。在纏不染。性恒清淨。雖遍一切。不同一切。如濕之性。遍於動靜。凝流不易。淨穢恒如。二離垢門。由對治障盡。隨位淺深。體雖湛然。隨緣有異。三事理無障礙法界。亦有二門。一相即無礙門。一心法界。含真如生滅二門。互相交徹。不壞性相。其猶攝水之波非靜。攝波之水非動。二形奪無寄門。謂無事非理。故事非事也。無理非事。故理非理也。四雙融俱離。性相渾然。而有十門。一由離相故。事壞而即理。二由離性故。理泯而即事。三由離相不壞相故。事即理而事在。以非事為事。四由離性不泯性故。理即事而理在。以非理為理。五由離相不異離性。故。事理雙奪逈超言念。六由不壞不異不泯。故。有初事理二界。俱存。爛然可見。七由不壞不泯。不異離相離性故。為一事理無礙法界。使超視聽之妙法。無不恒通見聞。絕思議之深義。未嘗礙於言念。八由以理融事。令無分劑。如理之遍。一入一切。如理之包。一切入一。故緣起之法。一一各攝法界無盡。九由因果法各全攝故。令普賢身中。佛佛無盡。佛毛孔內。菩薩重重。十因果法界差別之法。無不恒攝法界無遺故。隨一一門。一一位。各攝重重故。廣剎大身。輕塵毛孔。皆無盡相。以其後一。總融前九為渾融門。夫法界者。即一心之總名。萬行之歸趣。如華嚴論云。從信住行迴向十地十一地及佛果。總以法界為果體。文殊為法界理。普賢為法界智。理智妙用為一佛門。以此一門。為化群蒙分為二法。若也逐根隨俗。法門無盡。若論實理。不離無法界之中一法。一多無礙。名為普賢。始接童蒙。達無性理中。妙簡正邪。入無生慧。名號文殊。亦名童子菩薩。能同苦際。興行利生。治佛家法。名為普賢。二人參體。名之為佛。本來自在。名為法界。從初徹後。總此法界為體。更無別法。此品為一切諸佛因果之大都。亦是眾聖賢所行之大路。無出此也。亦是自心一切智王之所遊觀之大宅也。亦是一切眾生之所依。故名法界。二能入門有二。一果海離於說相。二因門可寄言說。今且略明無分別智證理法界。以為五門。一能所歷然。謂以無分別智。證無差別理。如日合空。雖不可分。而日非空。空非日光。二能所無二。以知一切法。即心自性。以即體之智。還照心體。舉一全收。舉理收智。智非理外。舉智收理。智體即寂。如一明珠。珠自有光。光還照珠。三能所俱泯。由智即理。故智非智。以全同理。無自體故。由理即智。故理非理。以全同智。無自立故。如波即水。動相便虛。如水即波。靜相亦隱。動靜兩亡。性相齊離。四存泯無礙。離相離性。則能所雙泯。不壞性相。能所歷然。如波與水。雖動靜兩亡。不壞波濕。五舉一全收。上列四門。欲彰義異。理既融攝曾無二原。如海一滴。具百川味。又所入境者。即不思議解脫境界。何名不思議。心言罔及故。何法不思議。即解脫境界。解脫有二。一作用解脫。作用自在。脫拘礙故。二離障解脫。具足二智。脫二障故。二障者。即煩惱所知二障。煩惱障事。所知障理。一切眾生不證真心。皆為二障所纏。由內離障。外用無羈。二義相成。總名解脫。境界有二。一分劑境。如國疆域。各有分劑。佛及普賢德用分劑。無能及故。二所知境界。事理無邊。唯佛普賢方究盡故。由證所知無邊之境。故成德用無有邊涯。二亦相成。總為境界。此二不二。故不思議。又能入者。即普賢行願。又人與法俱稱普義。若約人。即普賢。若約法。即普法。所言入者。能所契合。泯絕無寄。一入全真。方為真入。又不入而入。以智體即如。如外無法而可攀緣。故無可入。心行處滅。寂然無入。不失照用故。恒以一如而觀諸法。故名而入。此二無礙。方為真入。又佛境入無所入。有三。一約一切眾生即如來藏。更何所入。翻迷之悟。故云證入。二約理。非即非異。故云入無所入。三約心。境心冥真境。故說為入。若有所入。境智未亡。豈得稱入。實無所入。方名真入。又入不入二義。上約緣起相由門。今法性融通門者。即性之一字。夫法性融通。要不壞相而即真性。入則壞緣起者。無可相入。不入則壞性者。則性不遍一切法故。由不壞性相。方是法性融通義也。二又要由不入方能入耳者。亦通二門。唯就相說。若約緣起門。要由諸緣歷然不入。方得相資遍相入耳。若約法性融通門者。要由事相歷然。方隨理融入一切法。故說若唯約理。無可即入。若雙約性相上第一義。相即不入。性即能入。若獨相獨性。俱不能入。要二相融。方能入。又若約體空。則無來無入。若唯約性。無可即入。若約相不壞。如本無差者。或唯約事。不能即入。以性融相。故得互入。是顯正入義。謂不異理之一事。全攝法性。時令彼不異理之多事。隨所依理。皆於一中現等。一事攝理既爾。多事攝理亦然。則一事隨所依理。皆於多中現。故得互入。是法性融通門。以此一門。能入萬法。故法華疏云。以實相入真。決了聲聞法。是諸經之王。實相入俗。一切治生產業。皆與實相不相違背。實相入中。諸法無非佛法。若入此三觀。即是入一切法。以諸法不出三諦故。

Answer: The entering and what is entered are solely the one mind. Discussed in terms of cognition, subject and object are provisionally distinguished. What is entered is the principle of the one mind that is realized. The entering subject is the cognition that contemplates the one mind. Furthermore, principle is the substance of the citta; cognition is the function of the citta. It is just like the sun's light shining back upon the sun's own body: using this light of the citta to shine back upon the citta's substance, they are two and yet not two, substance and function secretly unified; they are not two and yet two, subject and object seemingly distinguished. Now, drawing upon former masters and relying on the Huayan school, two gates are established: what is entered and that which enters. First, to clarify what is entered: comprehensively, it is solely the single true dharmadhātu. That is to say, it is quiescent, vast, and vacant, profound and encompassing, completely subsuming all existent things—it is precisely the one mind. Its substance is cut off from existence and non-existence; its characteristics are neither arising nor perishing. Deluded about it, there is endless saṃsāra; awakening to it, there is vast and complete awakening. To give a comprehensive explanation when one knows not what to name it, it is forcibly divided into the two gates of phenomenon and principle; yet phenomenon and principle are completely blended without impediment. First is the phenomenal dharmadhātu. Second is the principle dharmadhātu, which briefly has two gates: 1. The gate of original purity: unstained within entanglements, its nature is constantly pure; though it pervades all, it is not identical with all, just as the wet nature of water pervades both motion and stillness, remaining unchanged whether frozen or flowing, constantly thus whether pure or defiled. 2. The gate of freedom from defilement: through antidotes eliminating obstacles, it differs in accord with conditions according to the depth of stages, though its substance is ever clear. Third is the dharmadhātu of the non-obstruction of phenomenon and principle, which also has two gates: 1. The gate of non-obstruction through mutual identity: the dharmadhātu of the one mind contains the two gates of tathatā and arising and perishing, mutually interpenetrating without destroying nature and characteristic; it is just like the waves that encompass the water not being quiescent, and the water that encompasses the waves not being in motion. 2. The gate of mutual displacement without basis: there is no phenomenon that is not principle, therefore phenomenon is non-phenomenon; there is no principle that is not phenomenon, therefore principle is non-principle. Fourth is the dharmadhātu of dual fusion and mutual transcendence, where nature and characteristic are completely merged; this contains ten gates: 1. Because of transcending characteristics, phenomena disintegrate and are immediately principle. 2. Because of transcending nature, principle vanishes and is immediately phenomena. 3. Because transcending characteristics does not destroy characteristics, phenomena are immediately principle yet phenomena remain, taking non-phenomena as phenomena. 4. Because transcending nature does not extinguish nature, principle is immediately phenomena yet principle remains, taking non-principle as principle. 5. Because transcending characteristics is not different from transcending nature, phenomenon and principle are both displaced, far transcending words and thoughts. 6. Because of neither destroying, nor being different, nor extinguishing, the initial two realms of phenomenon and principle both endure and are vividly apparent. 7. Because of neither destroying nor extinguishing, not being different from transcending characteristics and transcending nature, they form the single dharmadhātu of the non-obstruction of phenomenon and principle, causing the wondrous Dharma that transcends seeing and hearing to never fail to penetrate seeing and hearing, and the profound meaning that cuts off thought and discussion to never obstruct words and thoughts. 8. Because principle fuses phenomena, making them limitless: just as principle pervades, the one enters into all; just as principle encompasses, all enters into the one; therefore, in the conditioned phenomena of dependent origination, each one individually subsumes the boundless dharmadhātu. 9. Because causal and fruitional phenomena each fully subsume [the whole], within the body of Samantabhadra, Buddhas are boundless, and within a Buddha's pore, bodhisattvas are multilayered. 10. Because the differentiated phenomena of the causal and fruitional dharmadhātu constantly subsume the dharmadhātu without remainder, following each single gate and each single stage, each subsumes [all others] in multiple layers; thus vast lands, great bodies, fine dust, and pores are all of boundless characteristic. The latter one completely fuses the preceding nine, serving as the gate of complete fusion. Now, the dharmadhātu is the collective name for the one mind, the ultimate destination of the myriad practices. As the Huayan lun says: 'From faith, abodes, practices, dedication of merit, through the ten stages, the eleventh stage, and up to the fruit of Buddhahood, all take the dharmadhātu as the substance of the fruit. Mañjuśrī is the principle of the dharmadhātu; Samantabhadra is the cognition of the dharmadhātu. The wondrous function of principle and cognition constitutes the one gate of the Buddha. Using this one gate, it is divided into two teachings to transform the ignorant masses. If one adapts to faculties and accords with convention, the Dharma gates are boundless; if discussed in terms of the true principle, it does not depart from a single phenomenon within the dharmadhātu of non-phenomena. The non-obstruction of the one and the many is named Samantabhadra. First receiving the untutored, understanding the natureless principle, wonderfully distinguishing right from wrong, and entering the wisdom of non-arising is named Mañjuśrī, also named the Kumārabhūta Bodhisattva. Being able to share the limit of suffering, initiating practices to benefit living beings, and maintaining the house of the Buddha is named Samantabhadra. The two joining in substance is named the Buddha. Being fundamentally free and sovereign is named the dharmadhātu. From beginning to end, all take this dharmadhātu as substance; there is no other Dharma. This chapter is the great capital of the causes and fruits of all Buddhas, and is also the great highway traversed by all the noble and sage ones; nothing goes beyond this. It is also the great mansion in which the king of all-knowledge of one's own mind roams and contemplates. It is also that upon which all sentient beings depend; hence it is named the dharmadhātu.' Second, the gate of that which enters has two [aspects]: 1. The ocean of the fruit transcends the characteristics of verbal exposition. 2. The causal gate can be expressed in words. Now, to briefly explain non-conceptual cognition realizing the principle dharmadhātu, five gates are established: 1. Subject and object are distinctly apparent: that is, by means of non-conceptual cognition, one realizes the undifferentiated principle; just as the sun unites with the sky, though they cannot be separated, the sun is not the sky and the sky is not the sun's light. 2. Subject and object are non-dual: because one knows all phenomena to be the intrinsic nature of the citta itself, by means of the cognition that is identical with substance, one reflects back on the citta's substance; raising one completely gathers [the other]—raising principle gathers cognition, for cognition is not outside principle; raising cognition gathers principle, for the substance of cognition is itself quiescent; just like a single luminous pearl, which has its own light, and the light shines back on the pearl. 3. Subject and object are both extinguished: because cognition is immediately principle, cognition is not cognition, since being entirely identical with principle it has no substance of its own; because principle is immediately cognition, principle is not principle, since being entirely identical with cognition it has no independent standing; just as waves being immediately water makes the characteristic of motion empty, and water being immediately waves makes the characteristic of stillness hidden; motion and stillness are both forgotten, and nature and characteristic are equally transcended. 4. Preservation and extinction are without obstruction: transcending characteristics and transcending nature, subject and object are both extinguished; yet without destroying nature and characteristic, subject and object are distinctly apparent; just as with waves and water, though motion and stillness are both forgotten, the waves and the wetness are not destroyed. 5. Raising one completely gathers [the rest]: the four gates listed above are meant to reveal differences in meaning; since principle fuses and subsumes them, there have never been two sources, just as a single drop of ocean water contains the flavor of a hundred rivers. Furthermore, the realm that is entered is the realm of inconceivable liberation. Why is it called inconceivable? Because thought and words cannot reach it. What Dharma is inconceivable? Precisely the realm of liberation. Liberation has two aspects: 1. The liberation of function: function is sovereign and free because it is liberated from constraints and impediments. 2. The liberation of freedom from obstacles: possessing the two cognitions, one is liberated from the two obstacles. The two obstacles are the affliction obstacle (kleśāvaraṇa) and the cognitive obstacle (jñeyāvaraṇa). The affliction obstacle obscures phenomena; the cognitive obstacle obscures principle. All sentient beings who fail to realize the true citta are entangled by these two obstacles. Due to inner freedom from obstacles, outward function is unhindered; the two meanings mutually accomplish each other and are collectively named liberation. 'Realm' has two aspects: 1. The delimited realm: just as the territories of countries each have their delimitations, the delimitations of the virtuous functions of the Buddha and Samantabhadra cannot be matched by anyone. 2. The realm of what is known: phenomena and principle are boundless, and only the Buddha and Samantabhadra can exhaustively fathom them. Because of realizing the boundless realm of what is known, their virtuous functions become without boundary; these two also mutually accomplish each other and are collectively called the realm. These two are non-dual; hence it is inconceivable. Furthermore, that which enters is the practice and vows of Samantabhadra. Moreover, both person and Dharma are called 'universal' (samanta/pūrvavat). In terms of the person, it is Samantabhadra ('Universally Worthy'); in terms of the Dharma, it is the universal Dharma. As for 'entering': subject and object tally together, extinguished without basis; when a single entrance is entirely real, only then is it true entrance. Furthermore, it enters without entering: because the substance of cognition is immediately suchness, and outside suchness there is no Dharma that can be cognitively grasped, there is nothing that can be entered; the place of the mind's activity is extinguished, quiescent without entrance; yet not losing illuminated function, it constantly contemplates all phenomena by means of the single suchness, hence it is called 'entering'. When these two are unimpeded, only then is it true entrance. Furthermore, the Buddha-realm's entrance without anything entered has three aspects: 1. In terms of all sentient beings being the tathāgatagarbha, what more could be entered? Turning delusion into awakening, it is therefore said to be 'realized and entered'. 2. In terms of principle, it is neither identical nor different, hence it is called 'entering without anything entered'. 3. In terms of citta, when the citta secretly unifies with the true realm, it is therefore spoken of as 'entering'; if there were something entered, realm and cognition would not yet be forgotten, and how could that be called entering? Only when there is truly nothing entered is it named true entrance. Furthermore, the two meanings of entering and not entering: the above was in terms of the gate of mutual dependence in dependent origination; now, as for the gate of the fusion and penetration of the dharmatā, it rests on the single word 'nature'. In the fusion and penetration of the dharmatā, it is essential not to destroy characteristics while being identical with the true nature: if entering destroyed dependent origination, there would be nothing mutually entering; if not entering destroyed nature, then nature would not pervade all phenomena. Only by not destroying nature and characteristic is there the meaning of the fusion and penetration of the dharmatā. Second, regarding the statement that 'one must depend on not entering to be able to enter': this also applies to both gates, but is spoken solely with respect to characteristics. In terms of the gate of dependent origination, only when the various conditions are distinct and do not enter each other can they assist each other and everywhere mutually enter. In terms of the gate of the fusion and penetration of the dharmatā, only when phenomenal characteristics are distinct can they accord with principle to fuse into all phenomena. Therefore it is said: if only in terms of principle, there is nothing to identify with and enter; if in terms of both nature and characteristic at the level of the ultimate truth, characteristics do not enter, while nature can enter. If characteristic alone or nature alone, neither can enter; only when the two blend together can there be entrance. Furthermore, in terms of emptiness of substance, there is neither coming nor entering; if solely in terms of nature, there is nothing to identify with and enter; if in terms of characteristics not being destroyed, as fundamentally without difference, or solely in terms of phenomena, there can be no immediate entering. By fusing characteristics with nature, mutual entrance is obtained; this reveals the meaning of correct entrance. That is to say, a single phenomenon that is not different from principle completely subsumes the dharmatā, immediately causing those many phenomena that are not different from principle, in accord with the principle upon which they rely, to all appear within the one, and so on. Since a single phenomenon subsuming principle is like this, many phenomena subsuming principle is also like that; then a single phenomenon, in accord with the principle upon which it relies, appears in the many, and thus mutual entrance is obtained. This is the gate of the fusion and penetration of the dharmatā. By means of this single gate, one can enter the myriad phenomena. Therefore the Lotus Commentary says: 'Entering the absolute through the true mark, decisively understanding the śrāvaka Dharma, it is the king of all sūtras; entering the conventional through the true mark, all livelihood, business, and enterprise do not contradict the true mark; entering the middle through the true mark, no phenomenon is other than the Buddha-Dharma.' If one enters these three contemplations, that is entering all phenomena, because all phenomena do not go beyond the three truths.