[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) › 38.7.4 # 宗鏡錄 38.7.4 宗鏡錄 38.7.4 - **Language:** Classical Chinese ### [38.7.4](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.4) 此舍亦不成。 如似初步若到。 一切步皆到。 若有一步非到者。 一切步皆非到也。 故經云。 雖成等正覺。 不捨初發心。 所以一成一切成。 為一際法門也。 二因陀羅網境界門。 此約譬說。 如帝釋殿上珠網一一珠中。 互現一切影像。 無盡。 一寶珠內。 千光萬色。 重重交映。 歷歷區分。 況此一心法界中。 一切人法境智。 重重涉入。 以真如性畢竟無盡故。 重重復重重。 無盡復無盡也。 論云。 帝網有別者。 唯智能知。 非眼所見。 帝網者。 此網乃是眾寶絲縷所共合成。 其善住法堂。 縱廣四十由旬。 亦是眾寶所共合成。 其網一一絲孔之中。 皆有明珠。 其珠體瑩淨。 寶網交羅。 互相映現。 一一珠網之中。 皆有珠網全身。 及四十由旬寶殿。 各各全身。 於中互相顯現。 如珠及網所有影現。 其殿一一梁棟。 一一椽柱。 一一牆壁。 一一栱枓。 一一鏡像之中。 皆有全身殿網珠影。 重重。 互相映現。 故云。 如天帝網。 重重無盡。 今此法門。 亦復如是。 一一位中。 一一法中。 一一塵中。 一一境像中。 一一名字中。 及以九世十世。 一一互周法界。 並以真俗二智。 互體交參。 周遍法界。 如法界品中云。 善財所參。 始於文殊。 末至彌勒普賢。 五十三善知識。 其中比丘比丘尼。 優婆塞優婆夷。 童男童女。 仙人外道。 婆羅門。 長者居士。 天神地神。 夜神晝神。 國王王妃。 諸大菩薩等。 各各處大道場。 互為主伴。 同說舍那境界。 若佛出世。 若不出世。 此法界法爾常住。 無有變異。 又如善財至彌勒佛所。 初登一閣。 入已。 見其閣中。 廣博無量。 同於虛空。 別有不可說樓閣布列其中。 一一亦等虛空。 一一閣中皆聞。 彌勒菩薩。 轉一生菩薩所有法門。 一一閣內。 境像之中。 會三世事無有前後。 彌勒是當來成佛。 善財即始發心。 一念之間而能相會。 此乃依於法界智乘成佛。 非論前後。 以古印今。 以今通古。 融合無二。 又以一閣是總。 一智含其萬善。 多閣為別。 體用重重。 自在無礙。 此是善財。 乘本不動智乘。 從凡入聖。 至此樓閣中。 與三世佛。 會同無二。 總別同異帝網之門。 一切眾生。 有能發心乘者。 亦復如是。 未見普賢。 起等虛空廣大心。 即聞普賢名字。 便見自身。 入普賢身。 觀普賢一一毛孔中。 皆有廣大剎土。 地水火風輪。 咸在其中。 於一念中。 舉不可說不可說步。 一步。 過不可說不可說佛剎。 如是念念經過不可說劫。 不能盡其一毛孔之邊際。 反觀自身一一毛孔。 普賢亦在其中。 一一毛孔。 悉同虛空。 不相障礙。 斯乃法爾之門。 恒真法界。 行依理現。 用稱體周。 即是善財常行。 普賢行滿。 如華嚴經十定品云。 佛子。 此菩薩摩訶薩。 有一蓮華。 其華廣大。 盡十方際。 以不可說葉。 不可說寶。 不可說香。 而為莊嚴。 其不可說寶。 復各示現種種眾寶。 清淨妙好。 極善安住。 其華常放眾色光明。 普照十方一切世界。 無所障礙。 真金為網。 彌覆其上。 寶鐸徐搖。 出微妙音。 其音演暢一切智法。 此大蓮華。 具足如來清淨莊嚴。 一切善根之所生起。 吉祥為表。 神力所現。 有十千阿僧祇清淨功德。 菩薩妙道之所成就。 一切智心之所流出。 十方佛影於中顯現。 世間瞻仰。 猶如佛塔。 眾生見者。 無不禮敬。 從能了幻正法所生。 一切世間不可為喻。 菩薩摩訶薩。 於此華上結加趺坐。 其身大小。 與華相稱。 一切諸佛神力所加。 令善薩身一一毛孔。 各出百萬億那由他不可說佛剎微塵數光明。 一一光明。 現百萬億那由他不可說佛剎微塵數摩尼寶。 皆名普光明藏。 > this house would also not be completed. It is just as if the first step arrives, all steps arrive; if there were one step that did not arrive, all steps would not arrive. Therefore a sūtra says: 'Although completing equal, right enlightenment, they do not abandon the initial resolve.' Hence, when one is accomplished, all are accomplished, which constitutes the Dharma-gate of a single limit. Second is the gate of the realm of Indra's net. This is explained by way of metaphor: just as within each and every jewel in the jewel net above Śakra's palace all reflections mutually appear without end, and within a single precious jewel thousands of radiances and myriad colors interreflect in multiple layers, distinctly demarcated—how much more so within this dharmadhātu of the one mind, where all persons, dharmas, realms, and wisdoms interpenetrate in multiple layers! Because the nature of tathatā is ultimately inexhaustible, they are layer upon layer, inexhaustible and yet inexhaustible. A treatise says: 'That there are differences in Indra's net can only be known by wisdom, not seen by the eye.' As for Indra's net, this net is woven together from threads of various jewels. His Dharma Hall of Good Abode, forty yojanas in length and breadth, is likewise composed of various jewels. Within each and every perforation in the net's threads there is a bright jewel. The bodies of these jewels are crystalline and pure; the precious net is interlaced, mutually reflecting and appearing. Within each and every jewel net, there are the complete bodies of the jewel net and the precious palace of forty yojanas, each and every complete body mutually appearing therein. Just as with the reflections of the jewels and the net, within each and every beam and ridgepole, each and every rafter and pillar, each and every wall, each and every bracket and corbel, and each and every mirror-image of that palace, there are the reflections of the complete body of the palace, the net, and the jewels, in multiple layers, mutually reflecting and appearing. Therefore it is said: 'Like the net of the heavenly lord Indra, layer upon layer without end.' Now this Dharma-gate is also just like this: within each and every stage, within each and every dharma, within each and every dust mote, within each and every realm-image, within each and every name, and as for the nine times and ten times, each and every one mutually pervades the dharmadhātu; and with the two wisdoms of the real and conventional, they mutually interpenetrate in substance, completely pervading the dharmadhātu. As it is said in the 'Dharmadhātu Chapter': Sudhana's visits began with Mañjuśrī and ended with Maitreya and Samantabhadra, encompassing fifty-three spiritual friends. Among them were monks and nuns, laymen and laywomen, young boys and girls, ṛṣis and non-Buddhists, brāhmaṇas, householders and lay scholars, deities of heaven and earth, deities of night and day, kings and queens, great bodhisattvas, and the like. Each dwelled in a great bodhimaṇḍa, mutually host and companion, together expounding the realm of Vairocana. Whether a Buddha appears in the world or does not appear in the world, this dharmadhātu is naturally and constantly abiding, without alteration. Furthermore, it is just as when Sudhana arrived at the abode of Maitreya Buddha: when he first ascended to a tower and entered it, he saw within that tower that it was vast and boundless, equal to empty space, and that there were separately ineffable towers arrayed within it, each and every one also equal to empty space. In each and every tower he heard the Bodhisattva Maitreya turning all the Dharma-gates of a bodhisattva in his final lifetime. Within each and every tower, amidst the realm-images, the affairs of the three times were assembled without before or after. Maitreya is to become a Buddha in the future, while Sudhana had just initially generated the resolve, yet in a single thought-moment they were able to meet together. This is becoming a Buddha by relying on the wisdom vehicle of the dharmadhātu, not a matter of before and after: using the ancient to seal the present, using the present to penetrate the ancient, merged into non-duality. Moreover, taking the one tower as the universal, the one wisdom contains its myriad goods; taking the many towers as the particular, substance and function are multifold, free and unhindered. This was Sudhana mounting the vehicle of fundamentally unmoved wisdom, going from ordinary person to enter the noble, arriving in this tower, meeting together as non-dual with the Buddhas of the three times—the gate of Indra's net of universal and particular, identity and difference. For all sentient beings, if there are those who can give rise to the resolve and mount this vehicle, it is also just like this. Before seeing Samantabhadra, one gives rise to a vast mind equal to empty space; upon hearing the name of Samantabhadra, one immediately sees one's own body entering the body of Samantabhadra. Observing that within each and every pore of Samantabhadra there are vast kṣetras, with the discs of earth, water, fire, and wind all contained within them. In a single thought-moment, one takes an ineffable-ineffable number of steps, each step crossing an ineffable-ineffable number of Buddha-kṣetras; passing through an ineffable number of kalpas in this way from thought-moment to thought-moment, one cannot exhaust the bounds of a single pore. Looking back upon each and every pore of one's own body, Samantabhadra is also within them; each and every pore is identical to empty space, not obstructing one another. This is indeed the gate of nature-as-such, the constantly real dharmadhātu: practice manifests based on principle, and function matches the pervasiveness of substance. This is Sudhana's constant practice, the fulfillment of Samantabhadra's conduct. As it is said in the 'Ten Concentrations Chapter' of the Avataṃsaka Sūtra: 'Disciples of the Buddha, this bodhisattva mahāsattva has a lotus flower. That flower is vast, exhausting the limits of the ten directions, adorned with an ineffable number of petals, an ineffable number of jewels, and an ineffable number of fragrances. Those ineffable jewels each further manifest various kinds of jewels, pure, wondrous, and excellent, extremely well-settled. That flower constantly emits lights of various colors, universally illuminating all worlds of the ten directions without hindrance. A net of real gold covers over it; jewel bells gently sway, producing subtle and wondrous sounds. Those sounds expound the Dharma of all-knowledge. This great lotus flower is replete with the pure adornments of the Tathāgata, produced by all roots of goodness, characterized by auspiciousness, manifested by spiritual power, possessing ten thousand asaṃkhyeyas of pure merits, accomplished by the wondrous path of the bodhisattva, flowing forth from the mind of all-knowledge. The reflections of the Buddhas of the ten directions appear within it; the world gazes up at it as if at a stupa; of the sentient beings who see it, none do not pay homage. Produced from the true Dharma that is able to understand illusion, nothing in all worlds can serve as an analogy for it. The bodhisattva mahāsattva sits cross-legged upon this flower; the size of his body corresponds to the flower. Sustained by the spiritual power of all Buddhas, each and every pore of the bodhisattva's body emits rays of light as numerous as the dust motes of a million billion nayuta ineffable Buddha-kṣetras; each and every ray of light manifests mani jewels as numerous as the dust motes of a million billion nayuta ineffable Buddha-kṣetras, all named Treasury of Universal Light.' > — English (machine translation) (machine translation) - [Previous: 38.7.3](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.3) - [Next: 38.7.5](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.5) - [Up: 38.7](https://indike.org/pramana/in.bauddha.taisho.2016.38.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.38.7.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.38.7.4](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.4) · Pramāṇa