[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 10.5 # 宗鏡錄 10.5 English (machine translation) 10.5 - **Language:** English ### [10.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.5) Answer: In terms of the Huayan school, there are ten meanings. First, manifested by mind alone: all phenomena are manifested by the true mind, just as the water of the great ocean completely becomes waves. Because all phenomena are nothing other than the one mind, characteristics such as large and small turn according to the mind, and are unobstructed in identification and interpenetration. Second, absence of fixed nature: since they are manifested by mind alone and arise from conditions, they have no fixed nature. Nature and characteristics are both transcended. The small is not determinately small, and therefore can contain the great empty space with room to spare, because it is identical with the great having no exterior. The great is not determinately great, and therefore can enter into a tiny speck of dust without any gap, because it is identical with the small having no interior. This being so, what difficulty is there for a speck of dust that equals the great empty space to contain vast lands that are like specks of dust? Therefore, the one is not determinately one, and thus can be all; the many are not determinately many, and thus can be one; the edge is not determinately the edge, and thus can be the center; the center is not determinately the center, and thus can be the edge. Long and short duration, stillness and disturbance, and so forth—each and every one is like this. Third, mutual dependence through conditioned arising: the ocean of conditioned-arising phenomena within the great dharmadhātu has immeasurable doctrinal approaches, which are briefly subsumed under ten gates; these are fully explained below in the section on the causes and conditions of the dharma-nature. Fourth, the gate of the interpenetration and harmony of dharma-nature: if considered solely in terms of phenomena, they obstruct one another and cannot be identified or interpenetrated. If considered solely in terms of principle, there is only a single flavor, with nothing to be identified or interpenetrated. Now, principle and phenomena are interfused, possessing this unobstructedness. That is to say, when a single phenomenon that is not different from principle fully subsumes the nature of principle, it causes those many phenomena that are not different from principle to all appear within the one, according to the principle upon which they rely. If principle were not completely subsumed within the one, there would be the fault that true principle has limits. If principle were completely subsumed within the one, but the many phenomena did not appear along with it, there would be the fault that phenomena exist outside of principle. Now, since within a single phenomenon principle is completely and entirely subsumed, how could the many phenomena fail to appear according to it? A verse in the 'Flower-Treasury Chapter' says: 'In all the dust motes of the Flower-Treasury World, within each and every dust mote the dharmadhātu is seen.' The dharmadhātu here is the dharmadhātu of phenomena. This is the general meaning; specifically, it also possesses the ten profound gates. First, since true principle corresponds with all phenomena and subsumes principle without remainder, this is the Gate of Simultaneous Complete Containment of all gates and all phenomena. Second, since phenomena, like principle, can encompass and are also vast and pervasive like principle without destroying narrow characteristics, there is the Gate of the Unobstructedness of Vast and Narrow, Pure and Mixed. Furthermore, because nature is constantly equal it is pure, and because it universally subsumes all phenomena it is mixed. Third, since principle is pervasive throughout all many phenomena, it causes a single phenomenon to pervade throughout all according to principle; and as the pervasive principle is wholly present in a single phenomenon, all are present within a single phenomenon according to principle. Therefore, there is the Gate of the Mutual Containment of the One and the Many. Furthermore, just as the proper characteristic of a dust mote is one, by its own oneness remaining unmoved it can then universally respond and become many; if its own oneness were moved, universal response would be lost, and many would also not be established; two and three are also like this. Moreover, the one and the many are established through mutual dependence: just as the one is entirely the many before it can be named 'one,' so the many are entirely the one before they can be named 'many.' Outside of the many there is no separate one, so one clearly knows it is the one within the many; outside of the one there is no separate many, so one clearly knows it is the many within the one. Truly because it is not many, it can be the one-many; because it is not one, it can be the many-one. Because it does not lose its naturelessness, only then is there the wisdom of the one and the many. A verse of the sūtra says: 'Just as in the rules of counting, increasing one up to the immeasurable, they are all the original number; it is due to wisdom that there is differentiation.' Fourth, since true principle is not separate from phenomena, a single phenomenon is true principle, and true principle is all phenomena. Therefore, this one is those all phenomena; and that all are the one can be understood conversely from the above. Thus there is the Gate of the Freedom of Mutual Identity. Fifth, because true principle in phenomena is in each case entirely present, not in part, at the precise moment it is here, the other is hidden. Thus there is the Gate of the Hidden and the Manifest. Sixth, since true principle universally subsumes all phenomena, carrying along those dependent phenomena simultaneously into the one, there is the Gate of the Minute and Subtle. Seventh, because this \[phenomenon\] completely subsumes principle, it can manifest all; that \[phenomenon\] completely subsumes principle, and like this \[one\] simultaneously manifests. When this manifests that, that which can manifest and that which is manifested both appear within this; when that manifests this, this which can manifest and this which is manifested also appear within that. In this way, layer upon layer without end, there is the Gate of Indra's Net. This is because tathatā is ultimately inexhaustible. Eighth, because phenomena are identical with principle, whenever any single phenomenon is raised, it is the true Dharma gate; thus there is the Gate of Relying on Phenomena. Ninth, because tathatā is pervasive, and day, night, month, year, and kalpa are all completely present in it, being in a day is not different from being in a kalpa. Thus there is the Gate of the Diverse Formation of the Ten Time Periods. How much more so since time exists on account of phenomena; how could phenomena interfuse while time does not? Tenth, when this phenomenon is identical with principle, it does not obstruct constant correspondence with all the rest; thus there is the Gate of Master and Companions. Furthermore, a dust mote is the dharmadhātu, its substance has no limits, and it universally reaches all—this is the master. Those all \[phenomena\] are each distinct—this is the companions. The companions are not different from the master, and necessarily take the complete master to form companions; the master is not different from the companions, and also takes the complete companions to form the master. Master and companions mutually support and subsume each other. If they mutually subsume, this and that mutually negate each other, and all cannot be spoken of separately; if they mutually support, then this and that mutually exist, and all cannot be spoken of identically. All are due to being both master and companions; therefore they are both identical and distinct. One should know that within the master there is both master and companion, and within the companion there is both companion and master. Thus, as one principle interfuses, the ten gates are complete. Therefore, know that this principle is fully present in every dust mote and completely interfused in every thought-moment; there is not a single phenomenon that is not covered by it. As the Huayan Sūtra says: 'At that time, that night goddess Sarvajagatrakṣāpratibhā, in order to display to the youth Sudhana the bodhisattva's spiritual power of liberation for subduing sentient beings, adorned her body with all the major marks and minor signs. From between her two eyebrows she emitted a great light named Lamp of Wisdom Universally Illuminating the Pure Banner, with immeasurable rays of light as its retinue. That light universally illuminated all worlds. Having illuminated the worlds, it entered into Sudhana's crown and filled his body. Sudhana at that time immediately attained the samādhi of the ultimately pure wheel. Having attained this samādhi, he saw between the two places of the two deities all dust of the earth, dust of water, dust of fire, and fine dust of vajra, maṇi, and various jewels, flowers, incense, necklaces, and various ornaments. In all such dust motes, within each and every dust mote, he saw worlds as numerous as dust motes in Buddha-lands forming and decaying. He also saw all the great accumulations of earth, water, fire, and wind. He also saw all worlds connected together, all held and sustained by the earth-wheel, with various mountains and oceans, various rivers and pools, various groves and forests, and various palaces—namely, palaces of devas, palaces of nāgas, palaces of yakṣas, up to palaces and residences of mahoragas, humans, non-humans, and so forth, as well as the realms of hell, animals, and King Yama, all dwelling places, cycling through the destinies, coming and going in birth and death, receiving retribution according to their karma, each distinctly different; he saw them all without omission. He also saw all the differences among worlds—namely, some worlds are defiled, some worlds are pure, some worlds tend toward defilement, some worlds tend toward purity, some worlds are defiled-pure, some worlds are pure-defiled, some worlds are exclusively pure, some worlds have level and upright forms, some are inverted, and some are tilted. In all such worlds and in all destinies, he saw this night goddess Sarvajagatrakṣā at all times and in all places, in accordance with the bodily appearances, words, practices, and understandings of sentient beings, by the power of skillful means, universally appearing before them to transform and liberate them according to what is appropriate.' Fifth, like an illusion or a dream: just as an illusionist can magically transform one thing into many, and many things into one thing, and so forth. The sūtra says: 'Or manifesting a moment as a hundred years,' and so forth. All phenomena are created by the illusion of karma, and therefore oneness and difference are unobstructed. As for 'like a dream': just as what is seen in a dream is vast, yet has not moved from the pillow; it spans a long time, yet has not lasted a split second. Sixth, like a reflection: the sūtra says: 'Though distant and near objects both appear as reflections, the reflection does not have distance or nearness according to the objects,' and so forth. Seventh, boundless causes: the buddhas and bodhisattvas, in their causal stage in the past, constantly cultivated contemplations such as conditioned arising and naturelessness, made great vows and dedications, and so forth, according with the dharmadhātu, cultivating these and other immeasurable supreme causes; therefore, the fruits now arising possess this unobstructedness. Eighth, because the Buddha's realization is exhaustive: by merging with the true nature, they obtain function that accords with nature; therefore the sūtra says: 'Because of peerless merit, they can do so.' Ninth, because of the function of profound samādhi: by the power of various samādhis such as the ocean-seal samādhi; therefore a verse in the 'Bhadraśrī Chapter' says: 'Entering samādhis as numerous as fine dust motes, in each one producing samādhis equal to dust motes, yet those fine dust motes do not increase,' and so forth. Tenth, because of supernormal powers and liberations: by means of the ten supernormal powers and the inconceivable liberations; in the 'Inconceivable Dharma Chapter', among the ten kinds of liberation, it says: 'Within a single dust mote, establishing all the Buddhadharmas of the three times,' and so forth. - [Previous: 10.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.4) - [Next: 10.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.6) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.10.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.10.5) · Pramāṇa