宗鏡錄 12.17

12.17

Answer: Because the single nature of principle is interfused, and because multiple phenomena are unimpeded, it can be entirely inside and entirely outside, without hindrance or impediment. Each has four propositions. First, regarding the four propositions on principle: 1. When the entire substance of the nature of principle is within all phenomena, this does not impede its entire substance being at the location of a single dust mote; therefore, being outside is being inside. 2. When its entire substance is within a single dust mote, this does not impede its entire substance being at the locations of other phenomena; therefore, being inside is being outside. 3. Because the non-dual nature is respectively entirely within all things, it is therefore both inside and outside. 4. Because the non-dual nature is not identical to all things, it is therefore neither inside nor outside. The first three propositions clarify non-difference from all phenomena; this one proposition clarifies non-identity with all phenomena. Truly, because it is neither one nor different, inside and outside are unimpeded. Next, regarding the four propositions on phenomena: 1. When a single dust mote completely encompasses principle, this does not impede all phenomena from also completely encompassing [it]; therefore, being inside is being outside. 2. When each of all phenomena encompasses the nature of principle, this does not impede a single dust mote from also completely encompassing [it]; therefore, being outside is being inside. 3. Because all phenomena simultaneously each encompass [it], it is entirely inside and also entirely outside, without obstacle or impediment. 4. Because all phenomenal things are each not destroyed, when viewed relative to one another, they are neither inside nor outside. Reflect upon this. Explanation: Regarding principle, being in the one is taken as inside, and being in the many is taken as outside. Regarding phenomena, the one is also taken as inside, and the many is taken as outside. Why is this so? The one and the many, inside and outside, mutually pervade and are mutually present without impediment, solely because the one mind is completely interfused. It is conveyed by relying on principle and phenomena to make it manifest. Taking the aspect of the tranquility of substance, it is designated as principle; taking the aspect of the movement of function, it is designated as phenomena. Because principle is the nature of citta, and phenomena are the characteristics of citta, and both nature and characteristics are citta, everything is unimpeded. As stated above, the distinct phenomena with boundless differentiations and limits are interfused solely through the single nature of principle, so that naturally the large and the small contain each other, and the one and the many are immediately integrated. It is like casting statues of the ten dharmadhātus in gold: if melted, there are no different characteristics, as they harmonize and merge into just a single gold. Taking the nature of principle as the great furnace and melting the myriad phenomena as the great smelting, it dissolves and harmonizes the myriad phenomena, converging together into the one reality. Third, the gate of phenomena established in reliance on principle: this means that phenomena have no distinct substance, and must depend on true principle to be established. Because all conditioned arisings lack self-nature, it is due to the principle of self-naturelessness that phenomena come to be established. It is like waves needing to depend on water in order to be established; know that the existence of all phenomena in dependence on the tathāgatagarbha is also like this. Reflect upon this. Fourth, the gate of phenomena being able to reveal principle: this means that because phenomena gather principle, phenomena are empty and principle is real. Because phenomena are empty, the principle within the entirety of phenomena stands out prominently and is revealed. Just as the characteristics of waves are empty, causing the substance of water to be revealed, know that the principle here is also like this. Reflect upon this. Fifth, the gate of principle subduing phenomena: this means that since phenomena are formed by gathering principle, phenomenal characteristics are completely obliterated, and only the one true principle is equally revealed, because apart from true principle, not the slightest phenomenon can be found. It is like water subduing waves so that none of the waves fail to be obliterated; here water preserves itself and destroys the waves completely. Sixth, the gate of phenomena being able to conceal principle: this means that true principle follows conditions to form all phenomena; however, since these phenomena completely encompass principle, phenomena are made prominent while principle is not manifested. It is like water becoming waves: movement is manifest while tranquility is concealed. A sūtra says: 'The dharmakāya transmigrates through the five destinies and is called sentient beings.' Thus, when sentient beings are manifest, the dharmakāya is not manifest. Seventh, the gate of true principle being identical to phenomena: this means that whatever is true principle is definitely not outside phenomena, because it is the principle of the selflessness of dharmas. Phenomena must rely on principle; because principle is empty and devoid of substance, this principle in its entire substance is entirely phenomena—only then is it true principle. It is like water being identical to waves: moving, yet not separate from wetness. Eighth, the gate of phenomena being identical to principle: this means that conditioned phenomena definitely lack self-nature; their entire substance being identical to the real, it is said that sentient beings are identical to suchness, without waiting to be extinguished. It is like the moving characteristic of waves: its entire substance is identical to water, without difference. Ninth, the gate of true principle not being phenomena: this means that the principle that is identical to phenomena is nevertheless not phenomena, because true and delusive are different, real is not empty, and that which is relied upon is not that which relies. It is like the water identical to waves not being waves, because movement and wetness are different. Tenth, the gate of phenomena not being principle: this means that phenomena that are entirely principle are always not principle, because nature and characteristics are different, and that which relies is not that which is relied upon. Therefore, though the entire substance is completely principle, phenomenal characteristics remain distinct. It is like waves that are entirely water: waves are always not water, because the meaning of movement is not wetness. The Avataṃsakasūtra says: 'Just as form and non-form, / These two are not one.' It also says: 'Saṃsāra and nirvāṇa, / Their discriminations are each different.' Explanation: Regarding the unhindered reversal and conformity of principle and phenomena: when viewed relative to one another, each has four meanings. Among the four meanings, two meanings are contrary and two meanings are accordant. That is, establishing phenomena in reliance on principle, and true principle being identical to phenomena, are accordant. Subduing phenomena with principle, and true principle not being phenomena, are contrary. Phenomena being able to reveal principle, and phenomena being identical to principle, are accordant. Phenomena being able to conceal principle, and phenomena not being principle, are contrary. Establishing when wishing to establish, and destroying when wishing to destroy, is called unhindered. Establishing does not impede destroying, destroying does not impede establishing, revealing does not impede concealing, and concealing does not impede revealing; hence it is called unimpeded. At the very moment of establishment there is destruction, etc.; hence it is called simultaneous. The five pairs have neither precedence nor succession; hence they are said to arise頓 (suddenly). Furthermore, among the four pairs above, why does viewing phenomena from the perspective of principle only speak of 'establishing' and so on, but not 'revealing' and so on; while viewing principle from the perspective of phenomena only speaks of 'revealing' and so on, but not 'establishing' and so on? There is a profound reason. Why? Phenomena arise from principle, so it can be granted that they are 'established'; principle is not newly existent, so it can only be said to be 'revealed'. Phenomena, once established, must be extinguished, so one can speak of 'destroying'; true principle is eternal, so one can only speak of 'concealing'. As for 'identical' versus 'one', and 'apart' versus 'different', their general drift is the same, but subtle analysis shows difference. Principle has no form or characteristic, so it can only be identical to phenomena; but phenomena have myriad differences, so it is said to be obscurely unified with principle. Principle transcends all characteristics, so it is said to be apart from phenomena; phenomena have differences, so they are said to be different from principle. The above distinctions of meaning have these differences. If they are brought together, they should form the five pairs of unimpeded meanings: 1. The pair of mutual pervasion; 2. The pair of mutual establishment; 3. The pair of mutual detriment; 4. The pair of mutual identity; 5. The pair of mutual non-identity. Among the five, the first four clarify that phenomena and principle are not separate; the last one clarifies that phenomena and principle are not identical. Furthermore, within the five pairs, there are three meanings in total: the pair of establishment and revelation is the meaning of phenomena and principle mutually creating; the two pairs of subduing/concealing and non-identity are the meaning of phenomena and principle being mutually contradictory; the two pairs of mutual pervasion and mutual identity are the meaning of phenomena and principle not impeding each other. Moreover, from the second, mutual creating, arises the fourth, mutual identity; from mutual identity arises mutual pervasion; from the third, mutual contradiction, arises the fifth, non-identity. Furthermore, if there were no non-identity, there would be nothing to mutually pervade. Therefore it is said that true emptiness and wondrous existence each have four meanings. Viewing phenomena from principle is the four meanings of true emptiness: 1. Nullifying oneself to establish the other, which is the gate of establishing phenomena in reliance on principle; 2. Eliminating the other to reveal oneself, which is the gate of true principle subduing phenomena; 3. Both self and other being preserved, which is the gate of true principle not being phenomena; 4. Both self and other being eliminated, which is the gate of true principle being identical to phenomena. Because of their identity, they mutually eliminate each other. Furthermore, the first and third are the gate of principle pervading phenomena: because it preserves itself, its entire substance becomes the other, and thus pervades the other. Next, viewing principle from phenomena is the four meanings of wondrous existence: 1. Revealing the other while exhausting oneself, which is the gate of phenomena being able to reveal principle; 2. Revealing oneself while concealing the other, which is the gate of phenomena being able to conceal principle; 3. Both self and other being preserved, which is the gate of phenomena not being principle; 4. Both self and other being eliminated, which is the gate of phenomena being identical to principle. Furthermore, the first and third are the gate of phenomena pervading principle: because it preserves itself, it can reveal the other, and thus pervades the other. Therefore, speaking in terms of emptiness and existence, preservation and destruction are unimpeded, and true emptiness is unhindered in concealing and revealing. As for 'principle and phenomena interfused': 'melting' (róng) is smelting, referring to the meaning of initial dissolution; 'interfusion' (róng) is harmonization, referring to the meaning of final completion. Melting phenomena with principle, phenomena and principle interfuse. Contemplating this in the mind is named this contemplation. Contemplating phenomena corresponds to the conventional; contemplating principle corresponds to the ultimate. Now contemplating the unimpededness of principle and phenomena is the contemplation of the supreme meaning of the Middle Way; naturally, compassion and wisdom guide each other, accomplishing non-abiding practice. Furthermore, the ten gates of principle and phenomena are divided generally into five pairs: 1. Principle and phenomena mutually pervading; 2. Principle and phenomena mutually establishing; 3. Principle and phenomena mutually detrimental; 4. Principle and phenomena mutually identical; 5. Principle and phenomena mutually non-identical. Principle is the true principle of nature-emptiness, the single characteristic that is characterless. Phenomena are the defiled and pure mental states and objects, mutually serving as conditioned arising; the timeframes of arising and ceasing, and the appearances of this and that, cannot be fully recounted. The two gates of mutual pervasion are complete pervasion and complete identity; because principle cannot be divided, a verse in the Avataṃsakasūtra says: 'Dharma-nature pervades all places, / All sentient beings and lands; / Throughout the three times, present without remainder, / Yet no form or characteristic can be found.' The first three lines are complete pervasion; the final line is indivisibility. Regarding the two gates of mutual establishment: phenomena established in reliance on principle is like waves forming due to water, or like forms established in reliance on space; tathatā does not abide by its self-nature, but is able to follow myriad conditions. Phenomena being able to reveal principle is like reflections manifesting the brightness of a mirror, or consciousness and wisdom manifesting the original nature. A verse in the Avataṃsakasūtra says: 'Completely understanding that all dharmas / Have no self-nature whatsoever; / Understanding all dharmas in this way, / One immediately sees Rocana.' Regarding the two gates of mutual detriment: subduing phenomena with principle is like water subduing waves; phenomena being able to conceal principle is like smoke smothering fire. Regarding the two gates of mutual identity: true principle being identical to phenomena is like water not being apart from ice; if it were merely emptiness external to phenomena, it would not be identical to phenomena. Now dharmas are immediately the principle of selflessness; apart from phenomena, how could there be principle? Phenomena being identical to principle means conditioned arising lacks self-nature, and all sentient beings are also suchness. Regarding the two gates of mutual non-identity: that which can and that which is have difference, true and delusive are not the same; thus in understanding, it is always single, and in the truths, it is always dual. Mutual identity means non-duality; mutual non-identity means non-oneness. Because of non-oneness, conventional truth is not destroyed; because of non-duality, ultimate truth is not concealed. This principle of the nature-emptiness of the ultimate truth is empty yet not empty; these phenomena of illusory existence of the conventional truth exist yet do not exist. Existence that does not exist: existence does not impede emptiness. Emptiness that is not empty: emptiness does not cut off existence. Neither relies upon the other, yet they mutually establish each other. If one fixates within the mind that a single dharma exists, one falls into permanence; if one grasps outside the mind that dharmas do not exist, one sinks into annihilation. Both become nets of views and do not enter the complete source. The above complete interfusion with respect to the unimpededness of principle and phenomena is concluded.