[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) › 38.13 # 宗鏡錄 38.13 宗鏡錄 38.13 - **Language:** Classical Chinese ### [38.13](https://indike.org/pramana/in.bauddha.taisho.2016.38.13) 答。同時具足故。以一入多。多入一。故名相容。即體無前後。而不失一多之相。故曰不同。又一與多互相生起。且一依多起。則一是所起。而無力也。多是能起。故有力也。以多有力能攝一。以一無力入於多。是故此一恒是多。多依一起。准上知之。是則此多。恒在一中也。以俱有力。及俱無力。各不並故。無彼不相在也。以一有力。一無力。不相違故。有此恒相在也。緣起法界。理數常爾。如大涅槃經云。爾時樹林。其地狹小。以佛神力如針鋒處。皆有無量諸佛世尊。及其眷屬等坐而食。所食之物。亦無差別。八諸法相即自在門。此約用說。若帝網門。即互映重現。若微細門。即一時齊現。若此相即門。就三世間圓融無礙。自在即入而成無盡。如彌勒閣中。現三世之事。如上自在法門。即是其法界緣起。如理實德。非是變化。對緣方便故說也。若是大乘宗所明者。即言神力變化。故大小得相入。或云菩薩力故入。又云不二故入。不同此一乘實教所說。 > Answer: Because they are simultaneously complete. Since the one enters the many and the many enter the one, they are called 'mutually containing'. That is, the substance is without before and after, yet does not lose the characteristics of the one and the many; hence it is called 'different'. Furthermore, the one and the many mutually give rise to each other. Taking the one as arising reliant on the many: the one is that which is arisen and is powerless; the many is that which can give rise and is therefore powerful. Because the many is powerful, it can contain the one; because the one is powerless, it enters the many. Therefore, this one is constantly the many. That the many arises reliant on the one should be understood by analogy to the above. Thus, this many is constantly within the one. Because both being powerful and both being powerless cannot stand together, there is no case of them not being within each other. Because one being powerful and one being powerless do not contradict each other, they are constantly within each other. The dharmadhātu of dependent origination is always thus in its principle and order. As the \*Mahāparinirvāṇa-sūtra\* says: 'At that time the woods and their ground were narrow and small. By the Buddha's supernatural power, within a space the size of a needlepoint, there were immeasurable Buddhas, the World-Honoured Ones, and their retinues sitting and eating. The food they ate was also without differentiation.' Eighth is the door of the sovereignty of the mutual identity of all phenomena. This is explained in terms of function. If it is the door of Indra's net, it is mutual reflection repeatedly appearing. If it is the subtle and minute door, it is simultaneous appearance all at once. If it is this door of mutual identity, it is complete interpenetration without impediment with respect to the three worlds, sovereignly identifying and entering to form inexhaustibility—just as in Maitreya's tower, the events of the three periods of time appear. The sovereign Dharma doors described above are precisely the real virtues in accordance with principle of the dependent origination of the dharmadhātu; they are not transformations spoken of as expedients in response to conditions. If they were what is explained by the Mahāyāna school, it would say that by supernatural power and transformation the large and the small can mutually enter, or say that they enter by the power of the bodhisattva, or say that they enter because of non-duality; this is not like what is explained in this true teaching of the One Vehicle. > — English (machine translation) (machine translation) - [Previous: 38.12](https://indike.org/pramana/in.bauddha.taisho.2016.38.12) - [Next: 38.14](https://indike.org/pramana/in.bauddha.taisho.2016.38.14) - [Up: 38](https://indike.org/pramana/in.bauddha.taisho.2016.38) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.38.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.38.13](https://indike.org/pramana/in.bauddha.taisho.2016.38.13) · Pramāṇa