宗鏡錄 38.7.6

38.7.6

念念中示入一切法門海。 念念中示入一切微塵數世界海。 念念中示於一切剎。 盡未來劫清淨修行一切智道。 念念中示入如來力。 念念中示入一切三世方便海。 念念中示往一切剎。 現種種神通變化。 念念中示諸菩薩一切行願。 令一切眾生住一切智。 如是所作。 恒無休息。 所以漩洑頌云。 時處帝網現重重。 一切智通無罣礙。 如上帝網之行。 無盡之宗。 若以緣起相由門。 則隱顯互興。 一多相入。 若以法性融通門。 則空有鎔融。 理事相即。 乃至一切自在神通之慧。 出入妙定之門。 皆不離無盡真心。 致茲無礙。 須歸宗鏡。 法爾照明。 更以六相十玄該之。 歷然可見。 三祕密隱顯俱成門。 此約緣說。 是以如來於一念中。 八相成道。 不出剎那際。 以降生時。 即是成道時。 即是度人時。 即是入滅時。 何以故。 以一切法同時俱成故。 一成一切成。 所以稱祕密。 是故隱則一心無相。 顯則萬法標形。 性相同時。 空有無礙。 四微細相容安立門。 此就相說。 微細有二。 一所容微細。 以毛孔稱性。 能容諸剎。 諸剎存相。 既不能遍。 是以所容微細也。 二能容微細。 以一塵一毛。 即能容故。 一切理事主伴。 一多染淨等。 皆從一心中齊現。 若諸門隱映。 互相顯發。 重重復重重。 成其無盡者。 即是帝網門中攝。 若諸門一時炳然齊現。 猶如束箭齊頭顯現。 不相妨礙者。 即是此微細門中攝。 如經明。 一微塵中。 見不可說差別淨穢國土。 又云。 無盡佛國。 不出一塵。 五十世隔法異成門。 此約三世說。 如是十世。 以緣起力故。 相即復相入。 而不失三世前後短長之相。 故云隔法。 一切教義理事等十法。 相即復相入。 而不失始終差別。 故名異成。 十世者。 三世遞相即入。 即成九世。 束為一念。 一念即是平等世。 合前九為十世。 如五指成拳。 不失五指。 十世一念。 不壞短長。 華嚴經頌云。 無量無數劫。 解之即一念。 知念亦無念。 如是見世間。 無量諸國土。 一念悉超越。 經於無量劫。 不動於本處。 不可說諸劫。 即是須臾頃。 莫見短與修。 究竟剎那法。 心住於世間。 世間住於心。 於此不妄起。 二非二分別。 又迴向品頌云。 有數無數一切劫。 菩薩了知即一念。 於此善入菩提行。 常勤修習不退轉。 六諸藏純雜具德門。 此約諸行說。 如似就一施門說者。 則一切萬法。 皆悉名施。 則是純。 而此施門。 即具諸度等萬行。 名雜。 如是純雜不相妨礙。 故名具德。 以純雜義絲毫不濫。 主伴互立。 能所相生。 具德圓融。 資攝無礙。 七。 一多相容不同門。 此約理說。 如是一多緣起。 皆是法界中實德法性海印力用。 故得如然。 非是方便緣修所成故。 隨湛寂。 則論一義。 隨智用。 則顯多門。 非一非多。 恒不失體。 而多而一。 豈礙隨緣。 此大緣起陀羅尼法。 若無一即一切不成。 所言一者。 非自性一。 緣起成故。 乃至十者。 皆非自性。 十。 由緣成故。 是故一切緣起。 皆無自性。 隨去一緣。 即一切不成。 是故一中即具多者。 方名緣起一耳。 是以一中多。 多中一。 相容無礙。 仍不相是。

In thought after thought, he manifests entry into the sea of all Dharma doors. In thought after thought, he manifests entry into the sea of worlds numerous as all the dust motes. In thought after thought, in all lands, he purely practices the path to all-knowledge throughout all kalpas of the future. In thought after thought, he manifests entry into the powers of the Tathāgata. In thought after thought, he manifests entry into the sea of expedient means of all three periods of time. In thought after thought, he manifests going to all lands, displaying various supernatural transformations. In thought after thought, he manifests all the practices and vows of all bodhisattvas, causing all sentient beings to abide in all-knowledge. What is performed in this way is constantly without cease. Therefore, the *Xuanfu song* says: 'In time and place, Indra's net appears in manifold layers; the supernatural penetrations of all-knowledge are unimpeded.' Such practice of Indra's net and inexhaustible source, if viewed from the door of mutual reliance through dependent origination, then the hidden and the manifest alternately arise, and the one and the many mutually enter. If viewed from the door of the interpenetration of the Dharma nature, then emptiness and existence meld together, and principle and phenomena are mutually identical. Up to all wisdom of unimpeded supernatural powers and the doors of entering and emerging from marvelous concentration—none leave the inexhaustible true mind, and it is this that brings about non-obstruction. One must return to the mirror of the source, which naturally illumines. Furthermore, subsuming them under the six characteristics and the ten profundities, they are clearly visible. Third is the door of the simultaneous establishment of the secret, the hidden, and the manifest. This is explained in terms of conditions. Thus, within a single thought-moment, the Tathāgata realizes the Way through the eight aspects, not going beyond the boundary of a single kṣaṇa. For the time of descending to be born is precisely the time of realizing the Way, is precisely the time of saving beings, is precisely the time of entering extinction. Why is this? Because all phenomena are simultaneously and completely established. When one is established, all are established; therefore it is called secret. For this reason, when hidden, the one mind is without characteristic; when manifest, the myriad phenomena display forms. Nature and characteristic are simultaneous; emptiness and existence are unimpeded. Fourth is the door of the subtle and minute mutual containment and establishment. This is explained with respect to characteristics. The subtle and minute has two aspects: First, the subtle and minute as the contained. Since a pore accords with nature, it can contain all lands. Because the lands preserve their characteristics, they cannot pervade; therefore what is contained is subtle and minute. Second, the subtle and minute as the container. Because a single dust mote and a single hair can immediately contain them, all principles and phenomena, primary and secondary, the one and the many, defiled and pure, and so forth, all appear simultaneously from within the one mind. If various doors are hidden and reflected, mutually manifesting and revealing, layer upon layer, establishing their inexhaustibility, they are subsumed under the door of Indra's net. If the various doors appear brilliantly and simultaneously all at once, just like a bundle of arrows showing their tips together without obstructing one another, they are subsumed under this subtle and minute door. As a sūtra explains: 'Within a single dust mote, one sees ineffably differentiated pure and defiled lands.' And it says: 'Inexhaustible Buddha lands do not leave a single dust mote.' Fifth is the door of the different establishment of distinct phenomena across the ten periods of time. This is explained in terms of the three periods of time. Such ten periods of time, by the power of dependent origination, are mutually identical and mutually enter, yet without losing the characteristics of before and after, short and long, of the three periods of time; hence it is called 'distinct phenomena'. The ten phenomena of all doctrines, meanings, principles, phenomena, and so forth, are mutually identical and mutually enter, yet without losing their initial and final distinctions; hence it is called 'different establishment'. As for the ten periods of time: the three periods of time successively and mutually identify and enter, thus becoming nine periods of time. Bundling them into a single thought-moment, this single thought-moment is the equal period of time; combining it with the preceding nine makes ten periods of time. Just as five fingers form a fist without losing the five fingers, the ten periods of time in a single thought-moment do not destroy the short and the long. A verse in the *Avataṃsaka-sūtra* says: 'Immeasurable, countless kalpas / are understood as simply a single thought-moment; / knowing that thought-moments are also without thought-moment, / one sees the world in this way. / Immeasurable lands / are all traversed in a single thought-moment; / passing through immeasurable kalpas, / one does not move from one's original place. / Ineffable kalpas / are precisely an instant; / do not see short and long, / for phenomena are fundamentally of the kṣaṇa. / The mind abides in the world; / the world abides in the mind; / regarding this, one does not falsely produce / the differentiation of two or not-two.' Again, a verse in the Chapter on Dedication of Merit says: 'All kalpas, numbered and unnumbered, / the bodhisattva fully understands as simply a single thought-moment; / skillfully entering the practices of bodhi in this regard, / he always diligently cultivates without falling back.' Sixth is the door of all repositories possessing virtues both pure and mixed. This is explained in terms of various practices. For example, if explained in terms of a single door of giving, then all myriad phenomena are called giving; this is pure. Yet this door of giving fully possesses the myriad practices such as all the pāramitās; this is mixed. Such purity and mixture do not obstruct each other, hence it is called 'possessing virtues'. Because the meanings of pure and mixed are not confounded in the slightest, the primary and secondary are mutually established, the capable and the object mutually generate, possessing virtues in perfect interpenetration, aiding and containing without impediment. Seventh is the door of the mutual containment yet difference of the one and the many. This is explained in terms of principle. Such dependent origination of the one and the many is entirely the dynamic function of the sea-seal of the Dharma nature, the real virtue within the dharmadhātu; therefore it can be like this, not because it is accomplished through the practice of conditioned expedients. In accordance with clear tranquility, one discusses the meaning of the one; in accordance with the function of wisdom, one reveals the multiple doors. Neither one nor many, it constantly does not lose its substance; yet many and yet one, how could it hinder according with conditions? In this great dhāraṇī-phenomenon of dependent origination, if there were no one, all would not be established. What is called 'one' is not an intrinsic-nature one, because it is established through dependent origination; up to 'ten', none have an intrinsic nature, because ten is established through conditions. Therefore, all dependent originations are without intrinsic nature. If a single condition is removed, all are not established. Therefore, only when the one fully contains the many can it be named the 'one' of dependent origination. Consequently, the many is within the one and the one is within the many, mutually containing without obstruction, yet they are not identical.