[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 # 宗鏡錄 38.7 宗鏡錄 38.7 - **Language:** Classical Chinese ### [38.7.1](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.1) 答。 地人云。 一切解惑真妄。 依持法性。 法性持真妄。 真妄依法性也。 攝大乘論云。 法性不為惑所染。 不為真所淨。 故法性非依持。 言依持者。 阿賴耶是也。 無沒無明。 盛持一切種子。 若從地師。 則心具一切法。 若從攝師。 則緣具一切法。 此兩師各據一邊。 若法性生一切法者。 法性非心非緣。 非心故。 而心。 生一切法者。 非緣故。 亦應緣生一切法。 何得獨言法性是真妄依持耶。 若言法性非依持。 賴耶是依持。 離法性外。 別有賴耶依持。 則不關法性。 若法性不離賴耶。 賴耶依持。 即是法性依持。 何得獨言賴耶是依持。 又違經。 經言。 非內非外。 亦非中間。 亦不常自有。 又違龍樹。 龍樹云。 諸法不自生。 亦不從他生。 不共不無因。 更就譬檢。 為當依心故有夢。 依眠故有夢。 眠法合心故有夢。 離心離眠故有夢。 若依心有夢者。 不眠應有夢。 若依眠有夢者。 死人如眠應有夢。 若眠心兩合而有夢者。 眠人那有不夢時。 又眠心各有夢。 合可有夢。 各既無夢。 合不應有。 若離心離眠而有夢者。 虛空離二。 應常有夢。 四句求夢尚不得。 云何於眠夢見一切事。 心喻法性。 眠喻賴耶。 云何偏據法性賴耶。 生一切法。 當知四句求心不可得。 求三千法亦不可得。 既橫從四句生三千法不可得者。 應從一念心滅生三千法耶。 心滅尚不能生一法。 云何能生三千法耶。 若從心亦滅亦不滅生三千法者。 亦滅亦不滅。 其性相違。 猶如水火。 二俱不立。 云何能生三千法耶。 若謂心非滅非不滅生三千法者。 非滅非不滅。 非能非所。 云何能生三千法耶。 亦縱亦橫求三千法亦不可得。 非縱非橫求三千法亦不可得。 言語道斷。 心行處滅。 故名不可思議境。 大涅槃經云。 生生不可說。 生不生不可說。 不生生不可說。 不生不生不可說。 即此義也。 當知第一義中一法不可得。 況三千法。 世諦中。 一心尚具無量法。 況三千耶。 如佛告德女。 無明內有不。 不也。 外有不。 不也。 內外有不。 不也。 非內非外有不。 不也。 佛言。 如是而有。 大涅槃經云。 有因緣故。 亦可得說。 謂四悉檀因緣也。 雖四句冥寂。 慈悲憐愍。 於無名相中。 假名相說。 或作世界說心具一切法。 聞者歡喜。 如言三界無別法。 唯是一心造。 即其文也。 或說緣生一切法。 聞者歡喜。 如言五欲。 令人墮惡道。 善知識者。 是大因緣。 所謂化導令得見佛。 即其文也。 或言因緣共生一切法。 聞者歡喜。 如偈言。 水銀和真金。 能塗諸色像。 功德和法身。 應現處處往。 即其文也。 或言離生一切法。 聞者歡喜。 如言十二因緣非佛作。 非天人脩羅作。 性自爾。 即其文也。 此四句即世界悉檀。 說。 心生三千一切法。 云何為人悉檀。 如言佛法如海。 唯信能入。 信則道原功德母。 一切善法由之生。 汝但發三菩提心。 是則出家。 禁戒具足。 聞者生信。 即其文也。 或說緣生一切法。 如言若不值佛。 當於無量劫墮地獄苦。 以見佛故。 得無根信。 如從伊蘭出生栴檀。 聞者生信。 即其文也。 或說合生一切法。 如言心水澄清。 珠相自現。 慈善根力。 見如此事。 聞者生信。 即其文也。 或說離生一切法。 如言非內觀。 得是智慧。 乃至非內外觀。 得是智慧。 若有住著。 先尼梵志。 小信尚不可得。 況捨邪入正。 聞者生信。 即其文也。 是為為人悉檀四句。 說心生三千一切法也。 云何對治悉檀。 說心治一切法。 如言得一心者。 萬邪滅矣。 即其文也。 或說緣治一切惡。 如說得聞無上大慧。 明。 心定如地。 不可動。 即其文也。 或說因緣和合治一切惡。 > Answer: Masters of the Dilun school say, 'All understanding and delusion, truth and falsity, rely on and are sustained by the dharmatā. Dharmatā sustains truth and falsity; truth and falsity rely on the dharmatā.' The Mahāyānasaṃgraha states, 'The dharmatā is not defiled by delusion, nor is it purified by truth. Therefore, the dharmatā is not that which sustains. What is called that which sustains is the ālayavijñāna. Undiminishing avidyā abundantly holds all seeds.' If one follows the Dilun masters, then citta possesses all phenomena. If one follows the Shelun masters, then conditions possess all phenomena. These two masters each rely on one side. If the dharmatā were to produce all phenomena, the dharmatā is neither citta nor condition. Because it is not citta, yet citta produces all phenomena; because it is not condition, conditions should also produce all phenomena. How could one exclusively say that the dharmatā is the support of truth and falsity? If one says that the dharmatā is not the support, but the ālayavijñāna is the support, and apart from the dharmatā there were separately an ālayavijñāna as support, then it would not pertain to the dharmatā. If the dharmatā is not apart from the ālayavijñāna, the support of the ālayavijñāna is simply the support of the dharmatā. How could one exclusively say that the ālayavijñāna is the support? Furthermore, this contradicts the sūtra. The sūtra says, 'It is neither internal nor external, nor in between, nor does it eternally exist by itself.' It also contradicts Nāgārjuna. Nāgārjuna said, 'Phenomena do not arise from themselves, nor do they arise from others; neither from both, nor without cause.' Further examining by means of an analogy: is there a dream relying on citta, relying on sleep, relying on the combination of sleep and citta, or relying on separation from both citta and sleep? If a dream arises relying on citta, one should have dreams when not asleep. If it arises relying on sleep, a dead person who resembles someone asleep should have dreams. If a dream arises from the combination of sleep and citta, how could a sleeping person ever not dream? Furthermore, if sleep and citta each had dreams, then in combination there could be dreams; since each has no dream, there should not be any when combined. If a dream arises apart from citta and apart from sleep, space, being apart from both, should constantly have dreams. Searching for a dream through the four propositions cannot be attained; how could one see all events in a dream while sleeping? Citta is an analogy for the dharmatā; sleep is an analogy for the ālayavijñāna. How can one biasedly rely on the dharmatā or the ālayavijñāna to produce all phenomena? One should know that searching for citta through the four propositions cannot be attained, and searching for the three thousand phenomena also cannot be attained. Since the arising of the three thousand phenomena horizontally from the four propositions cannot be attained, should the three thousand phenomena arise from the cessation of a single thought-moment of citta? If the cessation of citta cannot even produce a single phenomenon, how could it produce the three thousand phenomena? If the three thousand phenomena arise from citta being both ceased and unceased: being both ceased and unceased are mutually contradictory in nature, like water and fire; neither can be established, so how could they produce the three thousand phenomena? If it is said that the three thousand phenomena arise from citta being neither ceased nor unceased: neither ceased nor unceased has neither agent nor object, so how could it produce the three thousand phenomena? Searching for the three thousand phenomena both vertically and horizontally cannot be attained; searching for the three thousand phenomena neither vertically nor horizontally cannot be attained. The path of language is cut off, and the sphere of mental activity is extinguished; hence it is called the inconceivable realm. The Mahāparinirvāṇasūtra states, 'Arising arising cannot be spoken of; arising non-arising cannot be spoken of; non-arising arising cannot be spoken of; non-arising non-arising cannot be spoken of.' This is precisely the meaning. One should know that in the ultimate truth, not a single phenomenon can be attained, let alone the three thousand phenomena! In conventional truth, a single citta even possesses immeasurable phenomena, let alone three thousand! As when the Buddha asked Guṇavatī, 'Does avidyā exist internally?' 'No.' 'Does it exist externally?' 'No.' 'Does it exist both internally and externally?' 'No.' 'Does it exist neither internally nor externally?' 'No.' The Buddha said, 'Thus it exists.' The Mahāparinirvāṇasūtra states, 'Because there are causes and conditions, it can also be spoken of'—this refers to the causes and conditions of the four siddhāntas. Although the four propositions are profoundly quiescent, out of compassion and pity, in the midst of the absence of names and characteristics, \[the Buddha\] speaks with provisional names and characteristics. Or, making worldly discourse, he speaks of citta possessing all phenomena, so that listeners rejoice; as in the statement, 'The three realms have no separate phenomena; they are created solely by the one mind'—this is its text. Or he speaks of conditions producing all phenomena, so that listeners rejoice; as in the statement, 'The five desires cause people to fall into the evil destinies; a good spiritual friend is a great cause and condition, that is, transforming and guiding them to see the Buddha'—this is its text. Or he says that causes and conditions jointly produce all phenomena, so that listeners rejoice; as in the verse, 'When mercury is mixed with pure gold, / It can coat various forms; / When merits are mixed with the dharmakāya, / It manifests and goes everywhere'—this is its text. Or he says that separation produces all phenomena, so that listeners rejoice; as in the statement, 'The twelve links of dependent origination are not made by the Buddha, nor are they made by devas, humans, or asuras; their nature is just so'—this is its text. These four propositions are the mundane siddhānta speaking of citta producing all the three thousand phenomena. What is the individual siddhānta? As in the statement, 'The Buddha's Dharma is like an ocean, which only faith can enter. Faith is the source of the path and the mother of merits, from which all good phenomena arise. If you only give rise to the mind of sambodhi, this is leaving household life, and the prohibitive precepts are complete'—listeners give rise to faith; this is its text. Or he speaks of conditions producing all phenomena; as in the statement, 'If one does not encounter the Buddha, one will fall into the suffering of hell for immeasurable kalpas; because one sees the Buddha, one attains rootless faith, like candana emerging from an eraṇḍa tree'—listeners give rise to faith; this is its text. Or he speaks of combination producing all phenomena; as in the statement, 'When the water of citta is clear, the image of the jewel appears naturally; through the power of the roots of benevolence, one sees such things'—listeners give rise to faith; this is its text. Or he speaks of separation producing all phenomena; as in the statement, 'It is not by internal contemplation that one attains this wisdom, up to: it is not by both internal and external contemplation that one attains this wisdom. If there is abiding attachment, then like the wanderer Śreṇika, even slight faith cannot be attained, let alone abandoning the heterodox and entering the orthodox'—listeners give rise to faith; this is its text. These are the four propositions of the individual siddhānta speaking of citta producing all the three thousand phenomena. What is the antidotal siddhānta speaking of citta remedying all phenomena? As in the statement, 'For one who attains the one mind, the myriad evils are extinguished'—this is its text. Or he speaks of conditions remedying all evils; as in the statement, 'Hearing the unsurpassable great wisdom-clarity, citta is settled like the earth, immovable'—this is its text. Or he speaks of causes and conditions harmoniously combining to remedy all evils. > — English (machine translation) (machine translation) ### [38.7.2](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.2) 如言一分從思生。 一分從師得。 即其文也。 或說離治一切惡。 我坐道場時。 不得一法。 實空拳誑小兒。 誘度於一切。 即其文也。 是為對治悉檀。 心破一切惡。 云何第一義悉檀。 心得見理。 如言心開意解。 豁然得道。 或說緣能見理。 如言須臾聞之。 即得究竟三菩提。 或說因緣和合得道。 駛馬見鞭影。 即得正路。 或說離能見理。 如言無所得。 即是得。 已是得無所得。 是名第一義四句見理。 何況心生三千法耶。 佛旨盡淨。 不在因緣共離。 即世諦。 是第一義諦也。 又四句俱皆可說。 說因亦是。 緣亦是。 共亦是。 離亦是。 若為盲人。 說乳若貝。 若粖。 若雪。 若鵠。 盲聞諸說。 即得解。 乳即世諦。 是第一義諦。 當知終日說。 終日不說。 終日不說。 終日說。 終日雙遮。 終日雙照。 即破即立。 即立即破。 經論皆爾。 天親龍樹。 內鑒冷然。 外適時宜。 各權所據。 而人師偏解。 學者局執。 遂興矢石。 各保一邊。 大乖聖道也。 若得此意。 俱不可說。 俱可說。 若隨便宜者。 應言無明法。 法性。 生一切法。 如眠法。 法心。 則有一切夢事。 心與緣合。 則三種世間。 三千相性。 皆從心起。 一性雖少而不無。 無明雖多而不有。 何者。 指一為多。 多非多。 指多為一一非少。 故名此心為不思議境也。 若解一心一切心。 一切心一心。 非一非一切。 乃至遍歷一切。 皆是不可思議境。 已上依台教所說。 今依華嚴無礙法界自性緣起。 說不思議境界者。 如華嚴入法界品中。 善財童子。 於毘盧遮那莊嚴藏大樓閣前。 五體投地。 暫時斂念。 思惟觀察。 以深信解大願力故。 入遍一切處智慧身平等門。 普現其身。 在於一切如來前。 一切菩薩前。 一切善知識前。 一切如來塔廟前。 一切如來形像前。 一切諸佛諸菩薩住處前。 一切法寶前。 一切聲聞辟支佛。 及其塔廟前。 一切聖眾福田前。 一切父母尊者前。 一切十方眾生前。 皆如上說。 尊重禮讚盡未來際無有休息。 等虛空。 無邊量故。 等法界。 無障礙故。 等實際。 遍一切故。 等如來。 無分別故。 猶如影。 隨智現故。 猶如夢。 從思起故。 猶如像。 示一切故。 猶如響。 緣所發故。 無有生。 遞興謝故。 無有性。 隨緣轉故。 又決定知一切諸報。 皆從業起。 一切諸果。 皆從因起。 一切諸業。 皆從習起。 一切佛興。 皆從信起。 一切化現諸供養事。 皆悉從於決定解起。 一切化佛。 從敬心起。 一切佛法。 從善根起。 一切化身。 從方便起。 一切佛事。 從大願起。 一切菩薩所修諸行。 從迴向起。 一切法界廣大莊嚴。 從一切智境界而起。 離於斷見。 知迴向故。 離於常見。 知無生故。 離無因見。 知正因故。 離顛倒見。 知如實理故。 離自在見。 知不由他故。 離自他見。 知從緣起故。 離邊執見。 知法界無邊故。 離往來見。 知如影像故。 離有無見。 知不生滅故。 離一切法見。 知空無生故。 知不自在故。 知願力出生故。 離一切相見。 入無相際故。 知一切法如種生芽故。 如印生文故。 知質如像故。 知聲如響故。 知境如夢故。 知業如幻故。 了世心現故。 了果因起故。 了報業集故。 了知一切諸功德法。 皆從菩薩善巧方便所流出故。 善財童子。 入如是智。 端心潔念。 於樓觀前。 舉體投地慇懃頂禮。 不思議善根。 流注身心。 清涼悅澤。 從地而起。 一心瞻仰。 目不暫捨。 合掌圍遶經無量匝。 作是念言。 此大樓閣。 是解空無相無願者之所住處。 是於一切法無分別者之所住處。 是了法界無差別者之所住處。 是知一切眾生不可得者之所住處。 > Such as saying, 'One part arises from thinking; one part is obtained from a master'—that is its text. Or it is said that detachment cures all evils: 'When I sat at the bodhimaṇḍa, I did not attain a single phenomenon; truly, \[like\] an empty fist tricking a young child, I lured and delivered all \[beings\]'—that is its text. This is the remedial siddhānta: the mind destroys all evil. How is it that through the highest-truth siddhānta the mind comes to see the principle? It is like saying, 'The mind opened and the thought was liberated; suddenly he attained the Way.' Or it is said that conditions can see the principle, as in saying, 'Hearing it for a mere moment, one immediately attains ultimate sambodhi.' Or it is said that the harmony of causes and conditions brings attainment of the Way: 'A swift horse seeing the shadow of the whip immediately takes the right path.' Or it is said that detachment can see the principle, as in saying, 'Non-attainment is itself attainment; having attained non-attainment'—this is called seeing the principle through the four propositions of the highest truth. How much more so the mind producing the three thousand phenomena! The Buddha's intent is utterly pure: it does not reside in cause, condition, combination, or detachment. The conventional truth is itself the highest-truth truth. Furthermore, all four propositions may be stated: saying cause is correct; condition is also correct; combination is also correct; detachment is also correct. If for a blind person one describes milk as being like a conch, like flour, like snow, or like a crane, the blind person upon hearing these descriptions immediately gains understanding. Milk is the conventional truth; it is the highest-truth truth. One should know that speaking all day long is not speaking all day long, and not speaking all day long is speaking all day long. Negating both all day long is illuminating both all day long. Simultaneous refutation is simultaneous establishment; simultaneous establishment is simultaneous refutation. Sūtras and treatises are all like this. Vasubandhu and Nāgārjuna clearly discerned within and adapted externally to what was opportune, each relying on provisional \[means\]. Yet human teachers have developed biased understandings, and students hold narrow attachments, consequently raising arrows and stones, each clinging to one side, greatly deviating from the holy Way. If one understands this meaning, neither \[set of propositions\] can be stated, and both can be stated. If one accommodates convenience, one should say that the phenomenon of ignorance and the dharmatā produce all phenomena. Just as the phenomenon of sleep and the phenomenon of mind give rise to all dream events, when the mind unites with conditions, the three kinds of worlds and the three thousand characteristics and natures all arise from the mind. Although the one nature is small, it is not non-existent; although ignorance is manifold, it is not existent. Why is this? Pointing to the one as manifold, the manifold is not manifold; pointing to the manifold as one, the one is not small. Therefore this mind is named the inconceivable realm. If one understands that one mind is all minds, all minds are one mind, neither one nor all, and so on thoroughly traversing everything, all are the inconceivable realm. The above is stated according to the Tiantai teaching. Now, stating the inconceivable realm according to the self-nature dependent origination of the Huayan unimpeded dharmadhātu: as in the 'Entry into the Dharmadhātu' chapter of the Huayan \[sūtra\], the youth Sudhana, before the great upper tower of the adornment treasury of Vairocana, cast his five limbs to the ground, collected his thoughts for a moment, and contemplated and observed. By the power of deep faith and understanding and great vows, he entered the equal gate of the wisdom-body that pervades all places, and universally manifested his body before all tathāgatas, before all bodhisattvas, before all spiritual friends, before all tathāgata stupas and temples, before all tathāgata images, before the dwellings of all buddhas and bodhisattvas, before all Dharma jewels, before all śrāvakas and pratyekabuddhas and their stupas and temples, before the fields of merit of all holy assemblies, before all parents and elders, and before all sentient beings in the ten directions. In all cases, as stated above, he paid homage, bowed, and praised them without rest until the end of future time: equal to empty space, because of having no bounds; equal to the dharmadhātu, because of being unimpeded; equal to the limit of reality, because of pervading everything; equal to the Tathāgata, because of being without discrimination. They were like shadows, because they manifest in accordance with wisdom; like dreams, because they arise from thought; like images, because they display everything; like echoes, because they are emitted by conditions; without arising, because they alternately wax and wane; without nature, because they turn according to conditions. Furthermore, he definitely knew that all retributions arise from karma; all fruits arise from causes; all karmas arise from habituation; all Buddha-appearances arise from faith; all manifested offerings arise from decisive understanding; all manifested buddhas arise from a mind of veneration; all buddha-dharmas arise from roots of goodness; all transformation bodies arise from skillful means; all buddha-affairs arise from great vows; all practices cultivated by bodhisattvas arise from dedication; all the vast adornments of the dharmadhātu arise from the realm of all-knowledge. He was free from the view of annihilation, because he knew dedication; free from the view of eternalism, because he knew non-arising; free from the view of causelessness, because he knew the correct cause; free from the view of inversion, because he knew the true principle; free from the view of an autonomous creator, because he knew it does not come from another; free from the view of self and other, because he knew it arises from conditions; free from the view of grasping at extremes, because he knew the dharmadhātu is boundless; free from the view of coming and going, because he knew it is like a reflection; free from the view of existence and non-existence, because he knew it neither arises nor ceases; free from the view of all phenomena, because he knew they are empty and unarisen, because he knew they are not autonomous, and because he knew they are brought forth by vow-power; free from the view of all marks, because he entered the limit of marklessness; because he knew all phenomena are like a seed producing a sprout, and like a seal producing an impression; because he knew the substance is like an image; because he knew sound is like an echo; because he knew the realm is like a dream; because he knew karma is like an illusion; because he realized the world is manifested by the mind; because he realized fruits arise from causes; because he realized retributions gather from karma; and because he fully knew that all dharmas of merit and virtue flow forth from the skillful means of bodhisattvas. The youth Sudhana entered such wisdom, straightened his mind and purified his thoughts, and before the watchtower threw his whole body to the ground and earnestly paid homage. Inconceivable roots of goodness flowed into his body and mind, refreshing, cooling, and pleasing him. Arising from the ground, he single-mindedly gazed upward without looking away for even a moment, joined his palms, circumambulated it for immeasurable rounds, and made this thought: 'This great upper tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness; it is the dwelling place of those who make no discrimination regarding all phenomena; it is the dwelling place of those who realize that the dharmadhātu is without distinction; it is the dwelling place of those who know that all sentient beings are ungraspable.' > — English (machine translation) (machine translation) ### [38.7.3](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.3) 是知一切法無生者之所住處。 是不著一切世間者之所住處。 是不著一切窟宅者之所住處。 是不樂一切聚落者之所住處。 是不依一切境界者之所住處。 是離一切想者之所住處。 是知一切法無自性者之所住處。 是斷一切分別業者之所住處。 是離一切想心意識者之所住處。 是不入不出一切道者之所住處。 是入一切甚深般若波羅蜜者之所住處。 是能以方便住普門法界者之所住處。 是息滅一切煩惱火者之所住處。 是以增上慧。 除斷一切見愛慢者之所住處。 是出生一切諸禪解脫三昧通明。 而遊戲者之所住處。 是觀察一切菩薩三昧境界者之所住處。 是安住一切如來所者之所住處。 是以一劫入一切劫。 以一切劫入一劫。 而不壞其相者之所住處。 是以一剎入一切剎。 以一切剎入一剎。 而不壞其相者之所住處。 是以一法入一切法。 以一切法入一法。 而不壞其相者之所住處。 是以一眾生入一切眾生。 以一切眾生入一眾生。 而不壞其相者之所住處。 是以一佛入一切佛。 以一切佛入一佛。 而不壞其相者之所住處。 是於一念中。 而知一切三世者之所住處。 是於一念中。 往詣一切國土者之所住處。 乃至爾時善財童子。 恭敬右遶彌勒菩薩摩訶薩已。 而白之言。 唯願大聖。 開樓閣門。 令我得入。 時彌勒菩薩。 前詣樓閣。 彈指出聲。 其門即開。 命善財入。 善財心喜。 入已還閉。 見其樓閣廣博無量。 同於虛空。 乃至自見其身。 遍在一切諸樓閣中。 具見種種不可思議自在境界。 彌勒三生行菩薩行。 八相成道之事。 爾時彌勒菩薩摩訶薩。 即攝神力。 入樓閣中彈指作聲。 告善財言。 善男子。 起。 法性如是。 此是菩薩知諸法智因緣聚集。 所現之相。 如是自性。 如幻如夢如影如像。 悉不成就。 乃至譬如幻師。 作諸幻事。 無所從來。 無所至去。 雖無去來。 以幻力故。 分明可見。 彼莊嚴事。 亦復如是。 無所從來。 亦無所去。 雖無來去。 然以慣習不可思議幻智力故。 及由往昔大願力故。 如是顯現。 釋曰。 彈指出聲。 其門即開者。 創發明處。 豁見性時。 名之為開。 入已還閉者。 所悟如本。 非從新得。 故云還閉。 或云。 慈氏菩薩彈指出聲。 其門即開者。 明聲是震動啟發之義。 彈指者。 去塵之義。 塵亡執去。 法門自開。 善財入已。 其門還閉者。 以迷亡智現。 名之為開。 智無內外中間。 無出無入。 無迷無證。 名為還閉。 見其樓閣廣博無量。 同於虛空者。 智境界也。 如是自性。 如幻如夢如影如像。 悉不成就者。 總上一切不思議無邊佛事境界。 以真如之性。 法爾隨緣。 雖即隨緣。 法爾歸性。 以隨緣時。 似有顯現。 如看幻法。 不有而有。 猶觀夢境。 不見而見。 若水中之影。 非出非入。 似鏡裏之像。 不內不外。 以無性隨緣故。 理不成就。 以隨緣無性故。 事不成就。 若理事不成。 即一切法俱不成。 故云悉不成就。 但如是如是顯現。 如是如是證知。 了了分明。 還同宗鏡。 光光涉入。 影影相含。 如十玄門重重無盡。 十玄門者。 一同時具足相應門。 智儼師釋云。 此約相應無前後說。 此十玄門。 一一皆具十法。 同時具足。 一教義。 二理事。 三境智。 四行位。 五因果。 六依正。 七體用。 八人法。 九逆順。 十感應。 隨有一處。 即具此十法。 悉皆同時具足。 今且據因果同時。 若小乘說因果。 即轉因以成果。 因滅始果成。 若大乘因果。 亦得同時。 而不彰無盡。 如似舍緣以成舍。 因果同時成。 而不成餘物。 以因有親疎故。 所以成有盡也。 若一乘宗明。 因果同時者。 舉疎緣以入親。 是故如舍成時。 一切法界皆一時成也。 若有一法不成。 > "This is the dwelling place of those who know that all phenomena are unborn. This is the dwelling place of those who do not cling to any worldly existence. This is the dwelling place of those who do not cling to any cavernous abode. This is the dwelling place of those who take no delight in any village. This is the dwelling place of those who do not rely on any realm. This is the dwelling place of those who are free from all conceptualisation. This is the dwelling place of those who know that all phenomena are without intrinsic nature. This is the dwelling place of those who have severed all karmic actions of discrimination. This is the dwelling place of those who are free from all conceptualisation, citta, manas, and manovijñāna. This is the dwelling place of those who neither enter nor emerge from any path. This is the dwelling place of those who enter into all profound prajñāpāramitās. This is the dwelling place of those who are able, by expedient means, to abide in the universally facing dharmadhātu. This is the dwelling place of those who have extinguished all the fires of the kleśas. This is the dwelling place of those who, by higher wisdom, eliminate and sever all views, craving, and conceit. This is the dwelling place of those who bring forth and playfully disport in all dhyānas, liberations, samādhis, superknowledges, and clarities. This is the dwelling place of those who contemplate the realms of all bodhisattva samādhis. This is the dwelling place of those who peacefully abide in the presence of all Tathāgatas. This is the dwelling place of those who enter all kalpas with a single kalpa, and enter a single kalpa with all kalpas, yet without destroying their characteristics. This is the dwelling place of those who enter all kṣetras with a single kṣetra, and enter a single kṣetra with all kṣetras, yet without destroying their characteristics. This is the dwelling place of those who enter all phenomena with a single phenomenon, and enter a single phenomenon with all phenomena, yet without destroying their characteristics. This is the dwelling place of those who enter all sentient beings with a single sentient being, and enter a single sentient being with all sentient beings, yet without destroying their characteristics. This is the dwelling place of those who enter all Buddhas with a single Buddha, and enter a single Buddha with all Buddhas, yet without destroying their characteristics. This is the dwelling place of those who, in a single thought-moment, know all three times. This is the dwelling place of those who, in a single thought-moment, travel to all buddha-lands." And so on, until: "At that time, the youth Sudhana, having reverently circumambulated the Bodhisattva Mahāsattva Maitreya to the right, addressed him, saying: 'I pray only that the Great Sage will open the door of the tower and allow me to enter.' Then the Bodhisattva Maitreya approached the tower, snapped his fingers, and made a sound; the door immediately opened, and he bid Sudhana enter. Sudhana was filled with joy, and once he had entered, it closed again. He saw that the tower was vast, boundless, and identical to empty space; and so on, until he saw his own body pervading all the towers, fully beholding various inconceivable, sovereign realms, the events of Maitreya's bodhisattva practice across three lifetimes, and the eight aspects of attaining enlightenment. At that time, the Bodhisattva Mahāsattva Maitreya drew back his spiritual power, entered the tower, snapped his fingers to make a sound, and said to Sudhana: 'Good son, arise! The nature of phenomena is like this. This is the manifestation brought forth by the convergence of the causes and conditions of a bodhisattva's wisdom knowing all phenomena. Such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established.' And so on, until: 'Just as an illusionist creates various illusory events, which come from nowhere and go nowhere—though there is neither coming nor going, by the power of illusion they are clearly visible—those adornments are also just like this: they come from nowhere and go nowhere. Although there is neither coming nor going, by the power of habituated practice in inconceivable illusory wisdom, and by the power of past great vows, they are manifested in this way.'" Explanation: As for "snapping his fingers and making a sound, the door immediately opened": the moment when illumination first arises and one opens into seeing the nature is called "opening." As for "once he had entered, it closed again": what is awakened to is just as it originally was, not newly acquired; thus it says "closed again." Alternatively, it is said: when the Bodhisattva Maitreya snaps his fingers to make a sound and the door immediately opens, this clarifies that the sound carries the sense of shaking and awakening. Snapping the fingers carries the sense of removing dust. When dust vanishes and grasping is removed, the Dharma door opens of itself. When it says that after Sudhana entered, its door closed again, this is because the vanishing of delusion and the appearing of wisdom is called "opening"; yet wisdom has no inside, outside, or middle, no emerging and no entering, no delusion and no realization—this is called "closing again." Seeing that the tower is vast, boundless, and identical to empty space is the realm of wisdom. As for "such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established": this summarizes all the aforementioned inconceivable and boundless realms of buddha-activity. Because the nature of tathatā naturally accords with conditions, even though it accords with conditions, it naturally returns to the nature. Because when it accords with conditions there appears to be manifestation—like viewing illusory phenomena, which exist without existing; like observing dream realms, which are seen without being seen; like a reflection in water, neither emerging nor entering; like an image in a mirror, neither inside nor outside—because of being natureless while according with conditions, the principle is not established. Because of according with conditions while being natureless, phenomena are not established. If both principle and phenomena are not established, then all phenomena are entirely unestablished; thus it says "none of them are established." It is merely manifested just so, and realized just so, clear and distinct, still identical to the mirror of the source, light and light interpenetrating, reflection and reflection mutually containing, like the ten profound gates, layer upon layer without end. Regarding the ten profound gates: the first is the gate of simultaneous complete correspondence. Master Zhiyan explained: "This is spoken with regard to correspondence without before or after. Each one of these ten profound gates possesses ten dharmas, simultaneously complete: first, teaching and meaning; second, principle and phenomena; third, realm and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, dependent and primary \[retribution\]; seventh, substance and function; eighth, person and dharma; ninth, contrary and compliant; tenth, stimulus and response. Wherever there is one, it possesses these ten dharmas, all simultaneously complete. Now, taking simultaneous cause and effect as an example: if the Hīnayāna speaks of cause and effect, it transforms the cause to achieve the effect; only when the cause ceases is the effect established. If the Mahāyāna speaks of cause and effect, they can also be simultaneous, but this does not reveal the inexhaustible. It is like conditions for a house combining to form a house: cause and effect are established simultaneously, but other things are not established. Because causes have close and distant relations, what is established is finite. If the One Vehicle source explains simultaneous cause and effect, it adduces the distant conditions to enter the close; therefore, just as when a house is formed, all dharmadhātus are simultaneously formed. If a single dharma were unformed..." > — English (machine translation) (machine translation) ### [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) ### [38.7.5](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.5) 種種色相以為莊嚴。 無量功德之所成就。 眾寶及華以為羅網。 彌覆其上。 散百千億那由他殊勝妙香。 無量色相。 種種莊嚴。 復現不思議寶莊嚴蓋。 以覆其上。 一一摩尼寶。 悉現百萬億那由他不可說佛剎微塵數樓閣。 一一樓閣。 現百萬億那由他不可說佛剎微塵數蓮華藏師子之座。 一一師子座。 現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色相。 一一色相。 現百萬億那由他不可說佛剎微塵數光明輪。 一一光明輪。 現百萬億那由他不可說佛剎微塵數毘盧遮那摩尼寶華。 一一華。 現百萬億那由他不可說佛剎微塵數臺。 一一臺。 現百萬億那由他不可說佛剎微塵數佛。 一一佛。 現百萬億那由他不可說佛剎微塵數神變。 一一神變。 淨百萬億那由他不可說佛剎微塵數眾生眾。 一一眾生眾中。 現百萬億那由他不可說佛剎微塵數諸佛自在。 一一自在。 雨百萬億那由他不可說佛剎微塵數佛法。 一一佛法。 有百萬億那由他不可說佛剎微塵數修多羅。 一一修多羅。 說百萬億那由他不可說佛剎微塵數法門。 一一法門。 有百萬億那由他不可說佛剎微塵數金剛智所入法輪。 差別言詞各別演說。 一一法輪。 成熟百萬億那由他不可說佛剎微塵數眾生界。 一一眾生界。 有百萬億那由他不可說佛剎微塵數眾生。 於佛法中而得調伏。 佛子。 菩薩摩訶薩住此三昧。 示現如是神通境界。 無量變化。 悉知如幻而不染著。 夫蓮華者。 則表因果同時。 清淨無染。 況自性清淨心。 能起普賢無盡之因門。 圓滿舍那無作之果海。 理事交徹。 舒卷同時。 起盡隨緣而無染著。 又十定品云。 譬如有人。 為鬼所持。 其身戰動。 不能自安。 鬼不現身。 令他身然。 菩薩摩訶薩住此三昧。 亦復如是。 自身入定他身起。 他身入定自身起。 佛子。 譬如死屍。 以呪力故而能起行。 隨所作事。 皆得成就。 屍之與呪。 雖各差別。 而能和合成就彼事。 菩薩摩訶薩住此三昧。 亦復如是。 同境入定異境起。 異境入定同境起。 佛子。 譬如比丘。 得心自在。 或以一身作多身。 或以多身作一身。 非一身歿。 多身生。 非多身歿。 一身生。 菩薩摩訶薩住此三昧。 亦復如是。 一身入定多身起。 多身入定一身起。 佛子。 譬如大地。 其味一種。 所生苗稼。 種種味別。 地雖無差別。 然味有殊異。 菩薩摩訶薩住此三昧。 亦復如是。 無所分別。 然有一種入定多種起。 多種入定一種起。 乃至譬如妙光大梵天王所住之宮。 名一切世間最勝清淨藏。 此大宮中。 普見三千大千世界諸四天下。 天宮。 龍宮。 夜叉宮。 乾闥婆宮。 阿脩羅宮。 迦樓羅宮。 緊那羅宮。 摩睺羅伽宮。 人間住處。 及三惡道。 須彌山等種種諸山。 大海江河。 陂澤泉源。 城邑聚落。 樹林眾寶。 如是一切種種莊嚴。 盡大輪圍所有邊際。 乃至空中微細遊塵。 莫不皆於梵宮顯現。 如於明鏡。 見其面像。 菩薩摩訶薩。 住此一切眾生差別身大三昧。 知種種剎。 見種種佛。 度種種眾。 證種種法。 成種種行。 滿種種解。 入種種三昧。 起種種神通。 得種種智慧。 住種種剎那際。 又入法界品云。 爾時善財童子。 發是念已。 即詣喜目觀察眾生夜神所。 見彼夜神。 在於如來眾會道場。 坐蓮華藏師子之座。 入大勢力普喜幢解脫。 於其身上一一毛孔。 出無量種變化身雲。 隨其所應。 以妙言音而為說法。 普攝無量一切眾生。 皆令歡喜而得利益。 乃至又出一切世界微塵數身雲。 普詣一切眾生之前。 念念中示普賢菩薩一切行願。 念念中示清淨大願。 充滿法界。 念念中示嚴淨一切世界海。 念念中示供養一切如來海。 > adorned with various forms and colors, accomplished through immeasurable merits. Netting made of various jewels and flowers spread across and covered it from above, scattering hundreds of thousands of koṭis of nayutas of wondrous, superior fragrances, immeasurable forms and colors, and various adornments. Furthermore, there appeared an inconceivable canopy adorned with jewels that covered it from above. Each single maṇi jewel manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of pavilions. Each single pavilion manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of padmagarbha lion thrones. Each single lion throne manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of rays of light. Each single ray of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of forms and colors. Each single form and color manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of wheels of light. Each single wheel of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Vairocana maṇi jewel flowers. Each single flower manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of daises. Each single dais manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddhas. Each single buddha manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of supernatural transformations. Each single supernatural transformation purified hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of assemblies of sentient beings. Within each single assembly of sentient beings, there appeared hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of the sovereignties of all buddhas. Each single sovereignty rained down hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddha-dharmas. Each single buddha-dharma contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sūtras. Each single sūtra expounded hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma doors. Each single Dharma door contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma wheels entered by vajra-wisdom, each distinctly expounded with differentiated words. Each single Dharma wheel matured hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of realms of sentient beings. In each single realm of sentient beings, there were hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sentient beings who were tamed and subdued within the Buddha-Dharma. > “Sons of the Buddha! When bodhisattva-mahāsattvas abide in this samādhi, they manifest such realms of supernatural powers and immeasurable transformations, knowing them all to be like illusions and remaining free from defiled attachment.” > Now, the lotus signifies the simultaneity of cause and effect, purity and lack of defilement. How much more so for the inherently pure citta: it can initiate Samantabhadra's inexhaustible causal doors and fulfill Rocana's unconditioned ocean of fruition. Principle and phenomena interpenetrate; unfolding and gathering are simultaneous; arising and ending follow conditions yet remain without defiled attachment. > Furthermore, the “Chapter on the Ten Concentrations” states: > “Just as when someone is possessed by a ghost, his body trembles and shakes and cannot be at ease; the ghost does not show its own body, yet causes the other's body to be so. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in their own body and arise in another's body; they enter concentration in another's body and arise in their own body. > “Sons of the Buddha! Just as a corpse, by the power of an incantation, can rise and walk, and whatever task it performs is successfully accomplished—though the corpse and the incantation are distinct, in harmony they accomplish that task. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in the same realm and arise in a different realm; they enter concentration in a different realm and arise in the same realm. > “Sons of the Buddha! Just as a monk who has attained mastery over his mind can turn one body into many bodies, or turn many bodies into one body—the one body does not perish when the many bodies are born, nor do the many bodies perish when the one body is born. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in one body and arise in many bodies; they enter concentration in many bodies and arise in one body. > “Sons of the Buddha! Just as the great earth is of a single flavor, yet the sprouts and crops produced from it have all kinds of different flavors; though the earth is without distinction, the flavors are distinct. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: without conceptual differentiation, they enter concentration in one kind and arise in many kinds; they enter concentration in many kinds and arise in one kind. > “…Just as the palace where the Mahābrahmā King of Subtly Wondrous Light resides is called ‘The Most Supreme Pure Treasury of All Worlds’—in this great palace, all the four continents of the trichiliocosm are universally seen: the palaces of devas, palaces of nāgas, palaces of yakṣas, palaces of gandharvas, palaces of asuras, palaces of garuḍas, palaces of kiṃnaras, palaces of mahoragas, the dwellings of humans, and the three evil destinies; Mount Sumeru and various other mountains; oceans, rivers, lakes, marshes, and springs; cities, towns, and villages; forests and various jewels—all such various adornments, to the very limits of the Great Iron Ring Mountains, and even the fine wandering dust in the sky, all appear within this Brahmā palace without exception, just as a face is seen in a bright mirror. Bodhisattva-mahāsattvas who abide in this great samādhi of the differentiated bodies of all sentient beings know various realms, see various buddhas, liberate various assemblies, realize various dharmas, accomplish various practices, fulfill various understandings, enter various samādhis, give rise to various supernatural powers, obtain various wisdoms, and abide in various moments.” > Furthermore, the “Chapter on Entering the Dharmadhātu” states: “At that time, the youth Sudhana, having formed this thought, immediately went to the night goddess Sarvanagararakṣā-saṃbhavatejaḥśrī. He saw that night goddess in the bodhimanda of the Tathāgata’s assembly, seated upon a padmagarbha lion throne, having entered the liberation called ‘Banner of Great Power and Universal Joy.’ From every single hair-pore upon her body, she emitted clouds of transformation bodies of immeasurable varieties, expounding the Dharma with wondrous sounds according to what was appropriate, universally gathering all immeasurable sentient beings, causing them all to rejoice and attain benefit… Furthermore, she emitted clouds of bodies as numerous as the atoms of all worlds, universally going before all sentient beings, in every thought displaying all the practices and vows of Samantabhadra Bodhisattva, in every thought displaying the pure great vows filling the dharmadhātu, in every thought displaying the adornment and purification of all oceans of worlds, in every thought displaying offerings to all oceans of tathāgatas.” > — English (machine translation) (machine translation) ### [38.7.6](https://indike.org/pramana/in.bauddha.taisho.2016.38.7.6) 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. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.38.7.1) — English, machine translation ## Linked texts (1) - [大慧普覺禪師語錄](https://indike.org/pramana/in.bauddha.taisho.1998a.18.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.38.7](https://indike.org/pramana/in.bauddha.taisho.2016.38.7) · Pramāṇa