宗鏡錄 6.18

6.18

答。以信行得果為趣。是以先立大宗。後為歸趣。故云語之所尚曰宗。宗之所歸曰趣。遂得斷深疑。起圓信。生正解。成真修。圓滿菩提。究竟常果。又唯識性。具攝教理行果四法。心能詮者。教也。心所詮者。理也。心能成者。行也。心所成者。果也。法藏法師依華嚴經。立因果。緣起。理實法界。以為宗趣。釋云。法界因果。雙融俱離。性相渾然。無礙自在。有十義門。一由離相故。因果不異法界。即因果非因果也。此即相為宗。離相為趣。或離相為宗。亡因果為趣。下九准思。二由離性故。法界不異因果。即法界非法界也。三由離性不泯性故。法界即因果時。法界宛然。則以非法界為法界也。四由離相不壞相故。因果即法界時。因果歷然。則以非因果為因果也。五離相不異離性故。因果法界。雙泯俱融逈超言慮。六由不壞不異不泯故。因果法界俱存。現前煥然可見。七由五六存泯復不異故。超視聽之妙法。無不恒通見聞。絕思議之深義。未甞礙於言念。八由法界性融不可分故。即法界之因果。各同時全攝法界。無不皆盡。九因果各全攝法界時因果隨法界各互於因果中現。是故佛中有菩薩。普賢中有佛也。十因果二位。各隨差別之法。無不該攝法界。故一一法。一一行。一一位。一一德。皆各總攝無盡無盡。帝網重重諸法門海。是謂華嚴無盡宗趣。以華嚴之實教。總攝群經。標無盡之圓宗。能該萬法。可謂周遍無礙。自在融通。方顯我心。能成宗鏡。

Answer: It takes attaining the fruit through faith and practice as its aim. Therefore, one first establishes the great source, and afterwards it serves as the ultimate destination. Thus it is said: that which discourse values is called the source; that to which the source returns is called the aim. Thereupon one is able to sever deep doubt, arouse complete faith, give rise to correct understanding, accomplish true practice, consummate bodhi, and ultimately realize the eternal fruit. Furthermore, the nature of vijñaptimātra completely subsumes the four phenomena of teaching, principle, practice, and fruit. That which the citta can express is the teaching; that which is expressed by the citta is the principle; that which the citta can accomplish is the practice; and that which is accomplished by the citta is the fruit. Dharma Master Fazang, relying on the Avataṃsakasūtra, established cause and fruit, dependent arising, and the true dharmadhātu of principle as the source and aim. His explanation states: 'The cause and fruit of the dharmadhātu are mutually fused and both transcended; nature and characteristic are completely unified, unobstructed, and sovereign. There are ten doors of meaning: First, because they are free from characteristics, cause and fruit are not different from the dharmadhātu; that is, cause and fruit are non-cause and fruit. Here, characteristics are the source, and freedom from characteristics is the aim; or freedom from characteristics is the source, and the vanishing of cause and fruit is the aim. The following nine are to be inferred accordingly. Second, because it is free from nature, the dharmadhātu is not different from cause and fruit; that is, the dharmadhātu is non-dharmadhātu. Third, because freedom from nature does not obliterate nature, when the dharmadhātu is identical with cause and fruit, the dharmadhātu is distinctly present; thus, non-dharmadhātu is taken as the dharmadhātu. Fourth, because freedom from characteristics does not destroy characteristics, when cause and fruit are identical with the dharmadhātu, cause and fruit are clearly evident; thus, non-cause and fruit are taken as cause and fruit. Fifth, because freedom from characteristics is not different from freedom from nature, cause and fruit and the dharmadhātu are both vanished and mutually fused, far transcending words and thoughts. Sixth, because they are not destroyed, not different, and not obliterated, cause and fruit and the dharmadhātu both persist, brilliantly visible before one. Seventh, because persisting and vanishing in the fifth and sixth are again not different, the wondrous Dharma that transcends seeing and hearing is never without constant access to seeing and hearing, and the profound meaning that cuts off thought and deliberation has never obstructed words and thoughts. Eighth, because the nature of the dharmadhātu is fused and indivisible, the cause and fruit that are identical with the dharmadhātu each simultaneously completely subsume the dharmadhātu, without failing to exhaust it. Ninth, when cause and fruit each completely subsume the dharmadhātu, cause and fruit, following the dharmadhātu, each mutually appear within cause and fruit. Therefore, within the Buddha there are bodhisattvas, and within Samantabhadra there is the Buddha. Tenth, the two stages of cause and fruit, each following differentiated phenomena, never fail to encompass and subsume the dharmadhātu. Thus, every single phenomenon, every single practice, every single stage, and every single virtue each completely subsumes the ocean of the multi-layered doors of all phenomena like the inexhaustible net of Indra. This is called the inexhaustible source and aim of the Huayan.' Taking the true teaching of the Huayan, it completely subsumes all the sūtras; marking out the inexhaustible, complete source, it can encompass the myriad phenomena. It can be called all-pervading and unobstructed, sovereign, and thoroughly fused. Only then does it reveal that our citta can accomplish the mirror of the source.