宗鏡錄 10.3

10.3

Answer: First, it is intrinsically so by the Dharma's own nature (dharmatā). Second, it arises from the practices and vows of all buddhas and bodhisattvas. Third, it is manifested through the faith and understanding of sentient beings, resonating with their own karma. Furthermore, it comprehensively possesses ten powers: (1) the power of phenomena being just as they are; (2) the power of emptiness and lack of intrinsic nature; (3) the spiritual power of all buddhas; (4) the power of the good roots of bodhisattvas; (5) the power of the practices and vows of Samantabhadra; (6) the power of the pure karma of sentient beings; (7) the power of deep faith and superior understanding; (8) the power of phenomena arising like an illusion; (9) the power of phenomena arising like a dream; and (10) the power manifested by the unconditioned true mind. Moreover, the Huayan Commentary explains: the one and the many sustain each other, mutually serving as root and branch. What is manifested by the one mind encompasses ten meanings: First, solitary prominence and independent standing: because it is unique, it stands independently as principal. Second, simultaneous dual manifestation: because each mutually assists the other without obstruction. Third, mutual cessation of both aspects: because they mutually cancel each other out and are completely extinguished together. Fourth, ease and unobstructed freedom: concealment and manifestation occur at the same time, appearing within a single limit. Fifth, going and coming without movement: each abides in its fundamental phenomenon, not destroying its own position. Sixth, mutual upholding without individual power: because having power upholds what is without power. Seventh, mutual non-cognizance between this and that: because each lacks intrinsic nature, phenomena do not know one another and do not reach one another. Eighth, interpenetration of power and function: because different substances enter into each other, and having power they sustain each other. Ninth, lack of existence in intrinsic nature: because they lack substantial nature, they are able to be identical and enter each other without obstruction. Tenth, ultimate transcendence of words: darkling into the virtue of the nature, submerged in the ocean of the fruit. The explanation states: 'Solitary prominence and independent standing' refers to the verse in the sūtra: 'Within the many there is no nature of one, / Nor does the one have the many. / Because both phenomena are mutually absent, / Each attains independent standing.' Also, one is identical with the many and is solely many; the many is identical with the one and is solely one. Relinquishing oneself to accord with the other is therefore called 'standing independently'. Second, 'simultaneous dual manifestation' refers to the verse in the sūtra: 'Know that because of one there is the multitude; / Know that because of the multitude there is one. / Without the one there is no many; / Without the many there is no one.' Therefore the two manifest together with no before or after, like the two horns of an ox. Third, 'mutual cessation of both aspects' means that the preceding two are both relinquished. Fourth, 'ease and unobstructed freedom' means: wishing to be one, it is one, because it does not destroy characteristics; wishing to be many, it is many, because the one is identical with the many. As this is so for the one, so it is by analogy for the many. Constantly one, constantly many; constantly identical, constantly not identical; hence it is called 'ease'. Fifth, 'going and coming without movement' means: the one enters the many while the one remains; the many enter the one while the many persist. It is like two mirrors reflecting into each other without altering their original forms; mutual identity is also like this. Sixth, 'mutual upholding without individual power' means: through the one there is the many, and the many, lacking power, upholds the one; through the many there is the one, and the one, lacking power, upholds the many. Seventh, 'mutual non-cognizance between this and that' means: the two mutually depend on each other, and neither has substance nor function, so they do not know each other. As the verse in the sūtra states: 'All phenomena have no operation, / Nor do they possess intrinsic substance; / Therefore all of them / Do not know one another.' Eighth, 'interpenetration of power and function' refers to the verse in the sūtra: 'Within one understand the immeasurable; / Within the immeasurable understand the meaning of one.' Ninth, 'lack of existence in intrinsic nature' means: they mutually arise as causes, their entire substance being empty of nature. Tenth, 'ultimate transcendence of words' means: one cannot call it one; one cannot call it not-one; one cannot call it both one and not-one; one cannot call it neither one nor not-not-one. One cannot speak of mutual identity, because there is mutual entry; one cannot speak of mutual entry, because there is mutual identity. One cannot say they are both identical and entering, because characteristics are not destroyed; one cannot say they are not identical and entering, because they mutually interpenetrate. The mouth wishes to debate it but words are lost; the mind is about to condition it but thought ceases. It is known only by realized gnosis, identical with the ocean of the fruit. The one and the many being thus, defiled and pure phenomena and the rest are all likewise. Furthermore, concerning the principle of the perfect and distinct of the one mind and its power of non-obstruction: the principles of the perfect and the distinct pervading [all things] are subtle and difficult to distinguish. In the distinct, there must be distinction before it can pervade; if not distinct, it cannot pervade. In the perfect, distinction is not required, yet it can pervade. The phenomena capable of pervading are each and every one perfect, hence without distinction. Yet speaking of perfect interfusion, this one assembly is precisely all those assemblies, nor is it that this assembly arrives everywhere. It is both this and that, both one and many; therefore it is called perfect interfusion. Furthermore, considering the locus pervaded to discuss the general and the distinct: the name 'east' is not the name 'west'—this is distinction in the locus pervaded; this assembly is precisely that assembly—this is generality in the locus pervaded. Furthermore, considering the pervader to discuss the perfect and the distinct: only by employing distinct phenomena can one universally pervade—this is called the distinct. Now, it is the perfectly interfused, non-distinct phenomenon that can pervade—this is called the perfect. The former distinctness is like the arrayed constellations pervading the nine heavens; this distinctness is like a single moon reflected in a hundred rivers. The former generality is like a single cloud filling the universe; this perfection is like blended incense pervading a single room. Therefore it is said that the general and the perfect differ. The Huayan Treatise states: 'This Lotus Treasury World is unimpeded in concealment and manifestation. In order to benefit sentient beings and display superior blessings and virtues, it is endowed with countless myriad differences of characteristics and shines brightly. But if sentient beings are caused to harbor no grasping attachments in their feelings, it disperses like illusory clouds, and not a single thing can be attained, [leaving behind] only their conceptual calculations.' Through such power of great vows and wisdom, and the power of the emptiness and lack of intrinsic nature of the Dharmatā's own substance, concealment and manifestation are free and unimpeded. If one accords with the Dharmatā, the myriad marks are utterly absent; if one accords with the power of wisdom, the myriad marks appear accordingly. Concealment and manifestation accord with conditions, completely without an agent. Ordinary persons cling to them, making them into ignorance. Once the obstacles of clinging are gone, the function of wisdom is free and unimpeded; not departing from the realm of the one true reality, its teaching manifestations undergo a hundred transformations. For this reason, an arrow piercing a stone tiger is not something achievable by mere effort; an intoxicated commander rallying three armies is hardly the doing of mere yeast and malt; bamboo shoots sprouting in a cold valley are not produced by the warmth of spring; fish leaping through a frozen river are not brought about by a net. All are resonances of the mind displaying these spiritual penetrations. Thus we know that the operations of the myriad phenomena are all the power of one's own mind. If one believes and accepts, and possesses this capability and power, then one broadly opens the gates of obstacles and completely dries up the ocean of karma. Therefore the Benevolent Kings Sūtra states: 'If one can give rise to a single thought of pure faith, this person surpasses all sufferings and tribulations of a hundred kalpas, a thousand kalpas, and immeasurable, boundless kalpas as many as the sands of the Ganges; they will not be born in bad destinies, and before long they will attain unexcelled bodhi.' Therefore, understanding that the mind is non-active, one awakens to the emptiness of karma. When one contemplates the emptiness of karma, this is called attaining the Way. When this Way appears, what wisdom will not be clear? When the mind's wisdom is clear, within the four deportments of walking, standing, sitting, and lying down, it naturally can manifest the power to benefit oneself and benefit others. As the Avataṃsaka Sūtra states: 'The monk Sudarśana was walking in the forest and said to Sudhana: "Good son, when I walk, in a single thought all the ten directions appear before me, because wisdom is pure. In a single thought all worlds appear before me, because I traverse ineffable upon ineffable worlds. In a single thought ineffable upon ineffable buddha-fields are completely adorned and purified, because the power of great vows has been accomplished. In a single thought ineffable upon ineffable distinct practices of the multitude appear before me, because the wisdom of the ten powers has been fulfilled. In a single thought the pure bodies of ineffable upon ineffable buddhas appear before me, because the power of Samantabhadra's practices and vows has been accomplished. In a single thought I revere and make offerings to tathāgatas as numerous as the dust motes of ineffable upon ineffable buddha-fields, because the vow-power of a gentle and pliant mind making offerings to tathāgatas has been accomplished. In a single thought I receive the Dharmas of ineffable upon ineffable tathāgatas, attaining realization of the power of the dhāraṇī of upholding the wheel of Dharma of asaṃkhyeya distinct phenomena. In a single thought the oceans of practices of ineffable upon ineffable bodhisattvas appear before me, having attained the vow-power capable of purifying all practices like Indra's net. In a single thought the oceans of ineffable upon ineffable samādhis appear before me, having attained the vow-power that enters through one samādhi-door into all samādhi-doors and purifies them all. In a single thought the oceans of ineffable upon ineffable faculties appear before me, having attained the vow-power of understanding the limits of all faculties and seeing all faculties within a single faculty. In a single thought times as numerous as the dust motes of ineffable upon ineffable buddha-fields appear before me, having attained the vow-power of turning the wheel of Dharma at all times without exhaustion, even if the realms of sentient beings were exhausted. In a single thought the oceans of ineffable upon ineffable three times appear before me, having attained the vow-power of the light of wisdom that understands the divisions of all three times in all worlds."' Walking being so, sitting and standing are also like this. Hence the verse in the Lotus Sūtra says: 'A son of the Buddha abiding on this ground / Is the enjoyer of the Buddha; / He always resides within it, / Walking, sitting, and lying down.'