宗鏡錄 13

English (machine translation) 13

Language: English

13.2 — 4 parts

13.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery.

Now, previously the non-obstruction of principle and phenomena in the one mind has already been explained. Here, regarding the non-obstruction between phenomena and phenomena within the contemplation of total pervasion and inclusion, as the preface to the Contemplation of the Dharmadhātu states: "It enables one to contemplate the principle that is entirely phenomenal, so that following phenomena, each and every one can be seen; and [to contemplate] the phenomena that are entirely principle, so that following principle, each and every one can be dissolved. Thereafter, the one and the many are without obstruction, and the large and the small mutually contain each other; then one can display concealment and manifestation, and the spiritual functioning is unfathomable. […] up to enabling learners to immerse this realm in their own citta, and once the mind's wisdom is illuminated, to see for themselves the inexhaustible meaning." This contemplation of total pervasion and inclusion also possesses ten gates.

First is the gate of principle being like phenomena. This means that since phenomenal dharmas are empty, their characteristics are entirely exhausted; since the nature of principle is real, its substance is entirely manifest. This means that phenomena have no separate phenomena: principle in its entirety simply constitutes phenomena. Therefore, although a bodhisattva looks at phenomena, it is precisely contemplating principle; yet these phenomena are said not to be identical to principle. The commentary explains: Because this true principle entirely constitutes phenomena, it appears like phenomena and differentiates like phenomena: large and small, one and many, changing boundlessly. Furthermore, this true principle distinctly manifests simultaneously together with all the thousands of differences and myriad distinctions of phenomena, just like the objects confronted by ears and eyes, like a mustard seed in a bottle, or like genuine gold: when it forms the images of buddhas, bodhisattvas, bhikṣus, and sentient beings of the six destinies, it manifests simultaneously with all the images without the slightest concealment, nor is there the slightest bit that is not an image. Now the nature of principle is also like this: there is not the slightest concealment, nor is there the slightest bit that is not phenomenal. It is not like true emptiness in the gate of merely contemplating principle so as to nullify phenomena, where solely the principle of emptiness appears. Therefore, although a bodhisattva looks at phenomena, it is precisely contemplating principle; yet the statement that these phenomena are not identical to principle is because phenomena are empty and lack substance, yet do not destroy characteristics. Hence, when contemplating sentient beings, one sees all buddhas; when contemplating saṃsāra, one sees nirvāṇa. Because phenomena that are entirely principle constantly manifest, therefore, since phenomena are entirely principle, they are not identical to principle. If they were identical to principle, then they would not be entirely so. It is like casting images of the ten dharmadhātus from gold: every single image is entirely gold in its whole substance, and one cannot further say that it is identical to gold.

Second is the gate of phenomena being like principle. This means that because all phenomenal dharmas are not different from principle, phenomena completely pervade following principle. Consequently, they cause a single dust mote to universally pervade the dharmadhātu. When the entire substance of the dharmadhātu pervades all dharmas, this single fine dust mote, like the nature of principle, is also entirely present within all dharmas. As with a single fine dust mote, so it is with all phenomenal dharmas. The commentary explains: Each and every phenomenon, like principle, is universally pervasive and vast; like principle, it penetrates through the three times; like principle, it is fundamentally and inherently eternal. By analogy, all buddhas, bodhisattvas, pratyekabuddhas, śrāvakas, and sentient beings of the six destinies are each and every one like this. Even down to a single dust mote or a single thought-moment, their natures, characteristics, functions, practices, stages, causes, and effects are all completely fulfilled.

Third is the gate of phenomena containing principle and phenomena. This means that because all phenomenal dharmas are not identical with principle, while preserving the original single phenomenon, it broadly includes [all else]. For instance, the characteristic of a single fine dust mote is not large, yet it can contain and encompass the boundless dharmadhātu. Because all dharmas, such as kṣetras, are not separated from the dharmadhātu, they all appear within a single dust mote. As with a single dust mote, so it is with all dharmas. Because this fusion of principle and phenomena is neither identical nor different, there are altogether four propositions: (1) the one within the one; (2) the one within the all; (3) the all within the one; (4) the all within the all. Each has its reason; reflect upon it. The commentary explains: In "the one within the one," the former "one" is the container, and the latter "one" is the contained; the latter "one" is the pervader, and the former "one" is the pervaded. The remaining three propositions are known by analogy.

Fourth is the gate of the non-obstruction of universality and locality. This means that because phenomena and principle are not identical and therefore not different, this phenomenal dharma is caused not to leave a single place, yet completely pervades inside all the dust motes of the ten directions; because they are not different and therefore not identical, it completely pervades the ten directions without moving from a single position. It is both distant and near, both pervasive and abiding, without impediment or obstruction.

Fifth is the gate of the non-obstruction of breadth and narrowness. This means that because phenomena and principle are not identical and therefore not different, without destroying a single dust mote, it can broadly contain the ocean of kṣetras in the ten directions; because they are not different and therefore not identical, it broadly contains the dharmadhātus of the ten directions, yet the fine dust mote is not large. Thus the phenomenon of a single dust mote is both broad and narrow, both large and small, without impediment or obstruction.

Sixth is the gate of the non-obstruction of pervasion and containment. This means that with respect to this single dust mote vis-à-vis all [dharmas], because universal pervasion is itself broad containment, at the very time it pervades within all, it in turn gathers in all dharmas to abide entirely within itself. Furthermore, because broad containment is itself universal pervasion, this causes this single dust mote in turn to pervade within all the differentiated dharmas inside itself. Therefore, when this dust mote pervades others by itself, others simultaneously pervade itself; being able to contain and being able to enter, it universally gathers [all] without obstruction at the same time. Reflect upon it.

Seventh is the gate of the non-obstruction of gathering and entering. This means that with respect to all of those [dharmas] vis-à-vis a single dharma, because entering others is itself gathering others, at the very time when all completely enter into the one, that entire one in turn is within all of its own; it is simultaneous and unobstructed. Reflect upon it. Furthermore, because gathering others is itself entering others, when a single dharma is entirely within all, it in turn causes all to constantly be within the one; it is simultaneous and unobstructed. Reflect upon it. The commentary explains: This aforementioned non-obstruction is just like mirrors and lamps; namely, the ten mirrors mutually entering one another. As when nine mirrors enter into that one mirror, that one mirror is simultaneously gathered back to enter into the nine mirrors, interacting simultaneously; hence it is called unobstructed.

Eighth is the gate of the non-obstruction of interrelation. This means that with respect to the one vis-à-vis the all, there is gathering and there is entering, generally possessing four propositions: namely, the one gathers the all; the one enters the all; the all gathers the one; the all enters the one; the one gathers the one; the one enters the one; the all gathers the all; the all enters the all. They are simultaneously interwoven without obstruction. The commentary explains: "The one gathers the one; the one enters the one" means: for example, when the eastern mirror gathers that western mirror to enter into my eastern mirror, my eastern mirror enters into that western mirror. "The all gathers the all; the all enters the all" is completely and constantly like this. As for this proposition, merely because words cannot reveal it all at once, it borrows the preceding three propositions, every proposition being completely fulfilled.

13.2.2

Ninth, the gate of mutual inclusion without obstruction. This means that when all are viewed from the perspective of the one, there is also taking in and entering, and there are likewise four propositions: taking in one to enter one; taking in all to enter one; taking in one to enter all; taking in all to enter all. Simultaneously they intermingle without obstruction. Explanation: This is different from the previous four propositions. Previously, this and that merely took in and entered each other simultaneously. Now, when about to enter that, it must separately take in other dharmas and carry them along as it enters into that, generating an impetus of layer upon layer without end. 'Taking in one to enter one' means: for example, the eastern mirror can take in the southern mirror and, carrying it along, enter into the western mirror; thus the eastern mirror is that which can take in and can enter, the southern mirror is what is taken in, and the western mirror is what is entered. This is the Bhagavān Śākyamuni taking in the bodhisattva Mañjuśrī and entering into Samantabhadra. 'Taking in all to enter one' means: for example, when the eastern mirror takes in the other eight mirrors and, carrying them along, is about to enter into the southern mirror, the eastern mirror is that which can take in and can enter, the eight mirrors are what is taken in, and the southern mirror is what is entered. This is one Buddha taking in all sentient beings and, carrying them along, entering together into a single sentient being. 'Taking in one to enter all' means: for example, the eastern mirror can take in the southern mirror and, carrying it along, is about to enter into the other eight mirrors. 'Taking in all to enter all' means: for example, when the eastern mirror takes in the nine mirrors and, carrying it along, is about to enter into the nine mirrors, the one eastern mirror is that which can take in and can enter, the nine mirrors are what is taken in, and they also immediately become what is entered. This proposition precisely explains that all phenomena interpenetrate one another, complete all at once, layer upon layer without end. Now, observing mirrors and lamps in the present: when one merely enters into the midst of a single lamp, then within mirror upon mirror there are each many lamps, without before or after. Thus one knows that as for the Buddhas and bodhisattvas and sentient beings of the six destinies, it would be one thing if they did not exist; but if they do exist, then within a single kṣaṇa they immediately penetrate through the past, future, and present, throughout the ten directions, into all ordinary beings and noble ones. Tenth, the gate of universal fusion without obstruction. This means that all and the one are all universally simultaneous and mutually view one another, each fully possessing the previous two sets of four propositions, universally fusing without obstruction. Ponder this according to the above so that it is made fully manifest and luminous, matching the realm of practice, unhindered and unobstructed. Deeply ponder this so that it is made present before you. Therefore, because the texts of the previous nine gates did not show this all at once, this [gate] takes them in to make them exist in the very same kṣaṇa. Since the universal and the particular are simultaneous, they are layer upon layer without end. Furthermore, the Huayan yanyi says: Now, subject and object mutually entering, and citta and objects containing each other, altogether possess four meanings that are able to effect non-obstruction. First, the meaning of according with the nature. Second, the meaning of not destroying characteristics. Third, the meaning of not being identical. Fourth, the meaning of not being separate. Due to according with the nature, they are not separate; due to not destroying characteristics, they are not identical. Furthermore, as when all kṣetras enter a pore, both have the meaning of according with the nature and the meaning of not destroying characteristics. Now, on the pore, taking the meaning of according with the nature, one knows that the dharmatā has no exterior; on the kṣetra, taking the meaning of not destroying characteristics, it does not pervade the pore that accords with the nature. Because a single pore accords with the nature, it can contain vast kṣetras; because vast kṣetras do not destroy their characteristics, they can enter into a single pore. Furthermore, internal and external dependent origination are neither identical nor separate, which also has two meanings. First, in terms of the internal and external together constituting dependent origination: due to not being identical, there is entering subject and object; due to not being separate, they are able to enter mutually. Second, in terms of internal and external dependent origination being neither identical to nor separate from true dharmatā, this again has two meanings. First, due to the internal and external not being identical to dharmatā, there is entering subject and object; because they are not separate from dharmatā, the pore can vastly encompass, and the kṣetras can enter pervasively. Second, the pore, in terms of not being separate from dharmatā, encompasses in accordance with principle; the kṣetras, in terms of not being identical to dharmatā, do not pervade the pore. Ponder this. This contemplation of the non-obstruction between phenomena and phenomena is like the assembly of ministers facing the king, where each fully obtains the king's power; it is like many sons facing their father, where every single one fully has him as father. Furthermore, it is like a hundred monks residing together in one monastery: each fully obtains its use, yet the monastery is not divided. It is like large and small flowers in empty space: each and every one fully takes in limitless empty space, yet the flowers are not destroyed. Thus all sentient beings of the ten directions are entirely the substance of the Buddha without differentiation. Due to not knowing this, they willingly profess to be petty and inferior; endowed with the wisdom and virtue of the Tathāgata, they conversely fall into ignorance and blindness; possessing vast and immense majestic spiritual power, they crouch in a small vessel. Therefore Master Zhi said: 'The measure of dharmatā is identical to great empty space; the aspiration generated by sentient beings is of itself small.' The non-obstruction described above is merely the one mind. Like the ocean surging with a thousand waves, or a mirror containing ten thousand images, they are neither one nor different, pervasive and fully fused, mutually negating and mutually completing, neither persisting nor being obliterated. Consequently, a dust mote can contain the dharmadhātu without deficiency in size, and a single thought can encompass the nine ages with extension and brevity occurring simultaneously—such matters become manifest before us. This is the entire Huayan teaching of the unobstructed dependent origination of the dharmadhātu, which can be seen brilliantly as if in the palm of one's hand. Furthermore, it is not only the scriptures of the Huayan, but all the inconceivable, wondrous imports of the teachings of the entire lifetime [of the Buddha], the uncreated spiritual powers of the Buddhas of the ten directions, the secret compassionate gate of Avalokiteśvara, and the wisdom-ocean of the dharmadhātu of Mañjuśrī—all are manifested simultaneously, thoroughly perceived without doubt. Were it not for wisdom's illumination deeply penetrating one's own citta, how could one awaken to such a rare matter? As ancient worthies said: 'Those who realize the Buddha stage do so because the dust mote is empty, without self, and without nature.' And so forth, until: 'Speaking in accordance with principle, it is not what wisdom can know, just like the traces of a bird flying in empty space: one cannot seek a place where the traces abide. However, although the traces in empty space have no substance or characteristic to be apprehended, yet the traces are not non-existent. Seeking these traces, they become ever wider; one must rely on the bird's flight to express the depth and breadth of the traces. One should know that the Buddha stage must rely on characteristics of citta in order to realize the depth and breadth of the Buddha stage. Yet having realized and entered this stage, one must not abide in quietude and extinction. With all Buddhas, the Dharma is not like this: one must show, instruct, benefit, and gladden; study the Buddha's expedients; and study the Buddha's wisdom. Now, the Buddha's wisdom is none other than the knowledge of all aspects (sarvākārajñatā). Therefore, in the Prajñāpāramitā Sūtras, knowledge of all aspects is taken as the Buddha; thus there is no aspect that is not known, no aspect that is not seen. This is to know all knowledge with non-knowing, and to see all sight with non-seeing.' As the chapter 'Transcending the World' of the Huayan says among the ten kinds of minds without inferiority: 'Bodhisattva-mahāsattvas...'

13.2.3

"He also forms this thought: 'All the buddhas of the three times, all the buddhadharmas, all sentient beings, all lands, all worlds, all three times, all realms of space, all dharmadhātus, all realms of verbal designation, and all realms of quiescent nirvāṇa—all such various dharmas, I shall, with wisdom corresponding [to them] in a single thought-moment, fully know and fully awaken to, fully see and fully realize, fully cultivate and fully sever. Yet within them, there is no conceptual discrimination, free from conceptual discrimination; there is nothing various, no distinctions, no merit, and no objective realm; they are neither existent nor nonexistent, neither one nor two. By means of non-dual wisdom, I know all duality. By means of formless wisdom, I know all forms. By means of non-discriminating wisdom, I know all conceptual discriminations. By means of wisdom without difference, I know all differences. By means of wisdom without distinctions, I know all distinctions. By means of wisdom free from the world, I know all worlds. By means of wisdom free from worldly [knowledge], I know all times. By means of wisdom free from [the concept of] sentient beings, I know all sentient beings. By means of wisdom free from clinging, I know all clingings. By means of wisdom without an abode, I know all abodes. By means of wisdom free from defilement, I know all defilements. By means of inexhaustible wisdom, I know all exhaustion. By means of wisdom of the ultimate dharmadhātu, I manifest bodies in all worlds. By means of wisdom transcending speech, I display inexpressible sounds. By means of wisdom of the one intrinsic nature, I enter into the absence of intrinsic nature. By means of wisdom of the one objective realm, I manifest various objective realms. Knowing that all dharmas are inexpressible, I manifest discourses of great sovereignty. Having realized the stage of all-knowledge, in order to teach and tame all sentient beings, I display great spiritual powers and transformations in all worlds.' This is the tenth, the non-inferior mind."

As minutely analyzed above regarding the source of principle and phenomena, only then is it seen that sentient beings who are completely the Buddha are alert and unobscured, and the Buddha who is completely sentient beings is distinct and without doubt. Awakening to the root is like arriving at one's home village; attaining its function is like [moving] one's own hands and feet. How can one be deluded about the real and cling to the illusory, abandoning the actual to rely on the void, disappointing one's own spiritual [nature] and burying the family treasure, exalting the supreme sages from afar while despising oneself as an inferior ordinary being? All this is simply because they merely recite empty texts without plumbing the real meaning. Merely memorizing the words "the mind itself is the Buddha," in what year will they personally realize it? Only learning the saying that "the ten thousand dharmas are consciousness-only," who will actually realize it in the present? Having transgressed both doctrine and contemplation, and lacking an enlightened teacher, though claiming to carry on and magnify [the tradition], they merely deceive themselves. The minute details of the Mirror of the Source are precisely for such people: to enable them to understand its meaning and know their own citta, to open its texts and see its Dharma, feeling gratitude for the earnest words of the sages and feeling shame before the intentions of the ancient worthies. Only upon reading these fascicles will they know that it is ultimately not empty or false—like high [winds] sweeping away clouds and mist to suddenly behold the blue sky, or like going deep into the dragon palace to personally encounter the supreme jewel. Then they begin to realize that they had never before been discerning, that their studies were crude and superficial, and they can verify that at all times they entirely lacked strength. Before reaching the real ground, do not speak of its depth; before arriving at toil, do not speak of its hardship. Only when one sees the nature can speech be brought to rest.

Furthermore, the reason the sages handed down their teachings was universally for the born-blind ordinary beings, to keep them from clinging to birth and death; for the one-eyed [followers of] the two vehicles, to keep them from abiding in nirvāṇa; for the small bodhisattvas of nocturnal vision, to make them renounce the provisional vehicles; and for the separate bodhisattvas [veiled by thin] silk gauze, to keep them from clinging to the doctrinal path. For those who do not yet know that their own citta already possesses such vast spiritual virtue and boundless wondrous function, they clearly revealed it to let each personally know it. There are none among the buddhas of the ten directions who do not inherit my majestic radiance, and none among all ordinary beings who do not rely on my gracious power. They encourage them to arouse longing and advance in the Path through extensive cultivation, breaking a single fine dust-mote to produce a scripture of the great chiliocosm. Then, through the power of concentration and wisdom, adorning themselves inside and out, they bring forth the fundamentally wondrous enlightened citta and the characteristics and functions of tathatā—like polishing an ancient mirror, or like burnishing a spiritual pearl, its light piercing the ten directions and its reflections penetrating the dharmadhātu, not letting a single small sentient being fail to receive this light. It is just as with Sudhana, for whom it could be accomplished in a single lifetime; or again like the dragon girl, who personally made an offering on Mount Gṛdhrakūṭa and received the Tathāgata's seal of approval. Therefore it says: "I offered the precious pearl and the World-Honoured One accepted it. Was this rapid or not?" The reply was: "Extremely rapid." The girl said: "By your spiritual power, watch me attain buddhahood even faster than this!" From this we know that as soon as one awakens to this Dharma, cause and effect are simultaneous; attaining the Path and saving sentient beings do not exceed the span of a single thought-moment. As the "Belief and Understanding" chapter of the Lotus Sūtra says: "Run swiftly to catch him"; and the "Parable" chapter says: "It is swift as the wind." How could one linger through many lifetimes vainly cultivating meritorious practices? Possessing such swift power of thought-moment-to-thought-moment correspondence, yet unwilling to undertake it—therefore the sages sighed in astonishment and extensively expounded it, casting the net of the eight teachings and preparing the carriages of the three vehicles, gathering both the great and the small, conveying both the provisional and the real, guiding and enticing, secretly meeting capacities and dispositions, whether seen or heard, whether before or after, all to cause them to enter this one vehicle's diamond treasury as the ultimate.

As cited in the "Expedient Means" chapter: "The buddhas of the ten directions and the three times all use immeasurable, countless expedient means, various causes and conditions, parables, and verbal expressions to expound all dharmas for sentient beings. These dharmas are all for the sake of the one Buddha-vehicle. All these sentient beings, hearing the Dharma from the buddhas, ultimately all attain all-knowledge (sarvākārajñatā)." Thus one must not be deluded by the expedient doors of the buddhas, clinging to intellectual understanding, taking literally the words of ready-made [teachings], and giving rise to the mind of grasping at phenomena and self. As in the Prajñā sūtra, the Buddha said: "Because I have no grasping toward any dharma, I attained a constant radiance of one fathom and a body of genuine golden colour." Therefore, only when both self-grasping and grasping at phenomena are wiped away does the one ray of constant radiance naturally appear, just as Śākyamuni personally verified the golden body. Thus the doctrinal teachings of all buddhas are all intended to reveal the source and destroy attachments. If one abides and clings as before, it instead augments the deluded mind—like a hot iron ball, if you grasp it, it burns your hand. It causes the amṛta of the sacred teachings, the excellent conditions for escaping suffering, to be of harm rather than benefit when encountered by such a person. As the verse in the "Expedient Means" chapter says: "Śāriputra, you should know / that the dharmas of all buddhas are like this: / with ten thousand kotis of expedient means,

13.2.4

They preach the Dharma according to what is fitting. / Those who do not practice and study / cannot comprehend this. / Since you have now understood / that all buddhas, the teachers of the world, / [act through] suitable expedient means, / you should have no more doubts. / Great joy arises in your minds: / you know that you yourselves will become buddhas."

Therefore we know that if one does not practice concentration and study wisdom, and furthermore does not understand the preachings adapted to what is fitting, falsely taking them as the real, one must not slavishly follow the text and consider that to be awakening to the Path. Directly like Sudhana ascending the tower or the dragon girl presenting the pearl, at precisely such a time one naturally sees it personally. One must restrain oneself to accomplish the task, forgetting weariness day and night. If one inquires about the journey without traveling, the home village becomes ever further away; it is like seeing a treasure without taking it, remaining subject to poverty. Therefore an ancient worthy said in verse:

"To study the Path, one must first meticulously know the citta;
The subtle within the subtle, its subtlety is hard to find.
Right in the midst of it, seek until you reach the place where there is nowhere to seek;
Only then will you believe that the ordinary mind is the Buddha mind."

Hence we know that right within a single thought-moment of the mind of birth and death, to be able to believe in the inconceivable affairs of all buddhas is extremely rare. As the Mahāparinirvāṇasūtra says: "The Buddha asked: 'If someone could suspend Mount Sumeru with a thread of lotus root, would that be conceivable or not?' 'No, World-Honoured One.' 'Good son, a bodhisattva-mahāsattva, in the span of a single thought-moment, can fully measure all of birth and death; therefore it is also called inconceivable.'"

13.3

Question: Principle is only a single path, while phenomena have ten thousand differences. How can it be that merely by comprehending the one mind, boundless buddha-activities are all completely fulfilled?

13.4

Answer: The supramundane path—its principle is accomplished by citta. The portal of dwelling in the world—its phenomena are fabricated by citta. If one considers the phenomena of mind-only, one dharma is all dharmas: extended, it is boundless. If one considers the principle of mind-only, all dharmas are one dharma: rolled up, it leaves no trace. Because it is rolled up, one speaks of 'one', yet this dharma has never been one. Because it is extended, one speaks of 'many', yet this dharma has never been many. It is neither one nor many; existent and yet not existent; both many and one; non-existent and yet not non-existent. The one and the many are mutually dependent, serving reciprocally as root and branch. In all, there are four meanings: First is the meaning of mutual accomplishment, where both the one and the many are established together, because through mutual support both exist possessing efficacy. Second is the meaning of mutual harm, where they contest forms and both are eliminated, because through mutual dependence each lacks an intrinsic nature. Third is the meaning of mutual preservation, where by this supporting that, this does not destroy that and abides here, and that supporting this is likewise so. A sūtra verse says: 'In one, comprehend the immeasurable; in the immeasurable, comprehend one.' Fourth is the meaning of mutual elimination, where by this supporting that, the characteristics of that are exhausted and there is only this; by that supporting this, the characteristics of this are exhausted and there is only that. A sūtra says: 'Knowing that one is many and many is one.' Furthermore, because each accomplishes the other, aiding and gathering without obstruction, therefore there can be the mutual identification and mutual entry of large and small, the mutual containment of one and many, the mutual support of far and near, and the fused gathering of master and companions. This causes every particle of dust to manifest without end, arranged like Indra's net; thus every phenomenon is revealed without exhaustion, shining and concealing like Dingguang's light. Furthermore, regarding the meaning of the unobstructed nature of one and many, the ancients demonstrated it by an analogy, such as the method of counting ten coins. This has two substances: first, different substances; second, identical substance. Under different substances there are two aspects: first, mutual identification; second, mutual entry. Furthermore, regarding dharmas arising through conditions, there are two meanings: first, the meaning of emptiness and existence, which pertains to its own substance; second, the meaning of having efficacy and lacking efficacy, which looks to its efficacious function. Due to the first meaning, it is discussed in terms of mutual identification; due to the latter meaning, mutual entry is obtained. In the first meaning of emptiness and existence, because when self exists the other must be non-existent, the other is identical with self. Why is this? Because the other has no intrinsic nature, being made by self. Second, because when self is empty the other must exist, self is identical with the other. Why is this? Because self has no intrinsic nature, being made through the other. Since emptiness and existence have no two substances, they are therefore constantly identified with each other. If it were not so, conditioned arising would not be established, incurring faults such as intrinsic nature. In the second aspect of efficacious function, self possesses complete efficacy and therefore can gather the other; the other completely lacks efficacy and therefore can enter self. This is not based on own-substance, so it is not mutual identification; because efficacious functions interpenetrate, they accomplish mutual entry. As for taking the number ten as an analogy, there are again two gates: first, the gate of different substances; second, the gate of identical substance. Under the gate of different substances there are again two: First is the many within the one, and the one within the many. As a sūtra verse says: 'In one, comprehend the immeasurable; in the immeasurable, comprehend one. Discerning their mutual arising, one shall accomplish fearlessness.' This is spoken regarding characteristics. Second is that the one is identical with the many, and the many is identical with the one. As a sūtra verse says: 'One is identical with many, and many is identical with one; their meaning and flavour are quiescent and entirely equal. Being far removed from the inverted characteristics of oneness and difference, this is named the bodhisattva's stage of non-retrogression.' This is spoken regarding principle.

13.5

Question: Since they each lack an intrinsic nature, how can the one and the many be established?

13.6

Answer: This is due to the real virtue of the dharmadhātu, the efficacious function of conditioned arising, and correspondence with the realm of Samantabhadra; therefore one and many are constantly established, neither increasing nor decreasing. Next, to clarify that the one is identical with the many and the many is identical with the one: this is like one being identical with ten because of conditioned completion. If ten were not one, one would not be established. Not only would one not be established, ten would also not be established. Just as if a pillar were not a house, at that time there would be no house; if there is a house, there is also a pillar, so precisely because the pillar is the house, there is a house and again there is a pillar. Because one is identical with ten and ten is identical with one, one is established and ten is also established.

13.7

Question: If one is identical with ten, then there is no one. If ten is identical with one, then there is no ten. How can one speak of one and ten, and further say that they are established by virtue of being mutually identical?

13.8

Answer: 'One is not one' refers to what conceptual thought calls one. What is spoken of now is one completed by conditions. That which is completed by conditions is not what conceptual thought calls one. Therefore a sūtra verse says: 'One also does not serve as one; it is in order to shatter numbers. Those of shallow wisdom cling to dharmas; seeing one, they take it to be one.'

13.9

Question: Earlier it was clarified that the many is within the one and the one is within the many, which is ten being within one and one being within ten. What difference is there between that and the present explanation that one is identical with ten?

13.10

Answer: Earlier, clarifying ten within one meant that apart from one there is no ten, yet ten is not one. Here, clarifying that one is identical with ten means that apart from one there is no ten, and ten is identical with one, because of conditioned completion. Second, regarding the gate of identical substance, it is also similar to the previous gate; it again clarifies many within one, one within many, one is identical with many, and many is identical with one. To explain within this gate now: in the previous gate of different substances, saying 'ten within one' was called 'ten within one' in relation to the subsequent nine; in this gate, saying 'ten within one' means that precisely within the one there are nine, hence it is said 'ten within one'.

13.11

Question: If there are already nine within one, what difference is there between this and 'one is identical with ten' in the previous gate of different substances?

13.12

Answer: In saying here that there are nine, there are nine of its own substance, yet one is not nine. If spoken according to the previous different substances, one is identical with that ten of different substances, yet ten is not separate from one.

13.13

Question: Since one itself already contains nine, it should not be the meaning of conditioned completion.

13.14

Answer: If it were not conditioned completion, how could there be nine?

13.15

Question: How can one substance have nine?

13.16

Answer: If there were no nine, there would be no one. Next, to clarify 'one is identical with ten' in the gate of identical substance: it still means that one is completed by conditions, therefore one is identical with ten. Why is this? If ten were not one, one would not be established. Since one being identical with ten is like this, one being identical with two or three is also like this.

13.17

Question: What difference is there between what is stated here as 'one of its own substance is identical with ten' and the earlier 'ten within one' of identical substance?

13.18

Answer: Earlier it was clarified that within its own substance there is ten, yet one is not ten; here it is clarified that one is identical with ten and one is precisely ten. This constitutes the difference.

13.19

Question: Does this clarification that one substance is identical with ten gather dharmas exhaustively or not?

13.20

Answer: In accordance with distinctions of wisdom, it is both exhaustive and non-exhaustive. Why? If one gathers ten, it is not exhaustive. If explained completely, it is inexhaustible.

13.21

Question: Does it gather its own gate inexhaustibly, or does it also gather the other gates inexhaustibly?

13.22

Answer: When one is inexhaustible, the others are also inexhaustible. If the others were not exhaustive, the one would also not be exhaustive. If one is established, all are established; if one is not established, all are not established. Therefore, this gathering of dharmas is inexhaustible and again inexhaustible, which is the meaning of establishing the one. In the meaning of the third and fourth, it is like space, which is exhaustive; it does not further gather the others, hence it is called non-exhaustive. Therefore one knows that it gathers both exhaustively and non-exhaustively.

13.23

Question: Since it is said that one can gather, does it only gather the ten within one, or can it also gather the ten of other places?

13.24

Answer: Encompassing the ten of others also has the meaning of being exhausted and unexhausted. Why is this? Because apart from others, there is no self. When the one encompasses other places, it is inexhaustible and constitutes the meaning of the one; the meaning of the ten in other places is like empty space, and therefore it is exhausted. A sūtra says: 'A bodhisattva abiding in one stage universally encompasses the merits of all stages.' This Record of the Mirror of the Source belongs to the Distinct Teaching of the One Vehicle, the inconceivable gate, the source that is completely harmonious and inexhaustible. It is not like what is taught in the Three Vehicles. The aforementioned principle of the unobstructedness of one and many cannot be conceptualized through discursive understanding and emotional thought so as to create limited views. Only with the pure eye of wisdom, subsuming it through the Six Characteristics and the Ten Mysteries, can its essential import be fully plumbed. Then one will know that harmonious inclusion is boundless and that containment leaves nothing outside. As the 'Chapter on Divine Powers' in the Lotus Sūtra says: 'Here the Buddhas attained anuttarāsamyaksaṃbodhi; here the Buddhas turned the wheel of the Dharma; here the Buddhas entered parinirvāṇa.' Another sūtra says: 'Loving-kindness and compassion are the Buddha's eyes; right mindfulness is the Buddha's head; wondrous sound is the Buddha's ears; a forest of fragrance is the Buddha's nose; amṛta is the Buddha's mouth; the four analytical knowledges are the Buddha's tongue; the six pāramitās are the Buddha's body; the four means of embracing are the Buddha's hands; impartiality is the Buddha's fingers; morality and concentration are the Buddha's feet; the knowledge of all aspects is the Buddha's heart-mind.' The Commentary on the Suvarṇaprabhāsa-sūtra says: 'The Buddha of the Dharmatā-kāya is not something that ordinary beings, the Two Vehicles, or those of the lower stages can see; he is only made visible and demonstrated to those who are ready to be saved. This is the body of no body, the mark of no mark. All-knowledge is the head; the supreme truth is the topknot; the eighty-four thousand Dharma-gates are the hair; great compassion is the eyes; the white curl of the middle way is between the brows; the taintless is the nose; the eighteen vacuities are the tongue; the forty unshared qualities are the teeth; the vast vow is the shoulders; the three samādhis are the waist; the tathāgatagarbha is the belly; the conventional and ultimate wisdoms are the hands; concentration and wisdom are the feet. With such marks as these, the Buddha of the Dharmatā-kāya is adorned.' The first patriarch of Niutou said: 'That the Buddhas attained bodhi here means that they attained bodhi in the place of the mind, turned the wheel of the Dharma in the place of form, and entered nirvāṇa in the place of the eyes.' If so, then ultimate liberation, the dharmakāya, is always present within the body, and the pure land is fully equipped—what more could be lacking? What more could be sought? At the moment of first generating the mind [for awakening], one immediately achieves correct enlightenment. In this mirror of the source, all the masters and companions of wisdom and practice belong to the identical realm. As soon as there is faith, all merge into the stream of Dharma. It is just as within a single round mirror, where there is no separate differentiation. As the Treatise on the Avataṃsaka says: 'The Dharma-gates of this sūtra are entirely the shared and common practice of all Buddhas of the ten directions; there is no new or old. It is like the great king's highway: whoever steps forth and ascends it is on it; nothing can be done for those who do not walk it. With one thought following good roots, seeing the nature to a slight degree, wisdom manifests before one. This is because it is never separate from the fundamental wisdom of the Buddha's correct enlightenment, and never separate from the practice of Samantabhadra. Just as a slight fraction of good mind within a single thought of Samantabhadra is entirely directed toward the stream of Dharma, so the sūtra says: "Hearing the name of the Tathāgata and the Dharma-gates spoken by him, even if one hears without faith, one will still ultimately reach the diamond stage of wisdom—how much more so for those who have faith and practice!" It also says: "Cultivating, studying, awakening, and entering into the Dharma-gates of understanding and practice in this Avataṃsaka-sūtra, one will certainly be able to accomplish the Dharma-gates of the ten abidings, abide in the Buddha's lineage, be born in the house of the Tathāgata, and become a true son of the Buddha. This is unlike the bodhisattvas of the first stage in the provisional teaching who attain buddhahood through vows. This Avataṃsaka-sūtra directly discusses stages of actual realization, not vows. Because this teaching as a whole is of one time, one realm, one dharmadhātu, without different thoughts, where before and after are cut off from emotional conceptualization, and ordinary and noble are of one nature, it does not discuss emotional attachments. It should be seen through the illumination of the dharmadhātu of non-thought and non-action. If one establishes emotional views, it cannot be believed. Even if faith arises, it is merely a profound faith in the Buddha's words, and therefore not one's own vision. If it is one's own vision, emotional conceptualization is severed, thoughts perish, the mind accords with principle, and wisdom merges into the objective realm. Only then does one know that all objective realms universally embrace nature and characteristics. If it is not like this, the mind will always distinguish between this and that, right and wrong will contend with each other, and when will defilement and purity ever cease? If one accords with nature and emotional conceptualization perishes, the gate of the twofold mystery of the dharmadhātu will naturally be reached. The one and the many, the pure and the mixed, are freely contained. The gates of the general and the particular are completely harmonious and unimpeded. In the methods for benefiting sentient beings, one will skillfully penetrate all faculties, and in accordance with what they can bear, all will receive benefit. Those who reverently rely on and draw near will all be delivered. Therefore, because it accords with nature, whenever a single action is performed, it universally pervades the dharmadhātu. If one acts according to conditioned phenomena, there will be limitations. As the Mahāprajñāpāramitā-sūtra says: 'If one wishes to make an offering with a single meal to all Buddhas and Saṅghas in the ten directions, each equal to the sands of the Ganges, one should study the prajñāpāramitā. If one wishes to make an offering with a single robe, flowers, perfumes, necklaces, powdered incense, ointment incense, burning incense, lamps, candles, banners, pennants, and canopies to all Buddhas and Saṅghas, one should study the prajñāpāramitā.'"

13.25

The question asks: 'For a bodhisattva to offer a single meal to one Buddha and Saṅgha is already a difficult matter, how much more so to all Buddhas and Saṅghas in the ten directions equal to the sands of the Ganges?'

13.26

The answer says: 'The merit of making offerings lies in the mind, not in the external act. If a bodhisattva with the great mind of a single meal universally makes offerings to the Buddhas and Saṅghas of the ten directions, distance and proximity are not an obstacle. Therefore, all Buddhas see and receive it.' From this we know that merely by exercising the one mind, vast and boundless, the two kinds of adornment—merit and wisdom—and the six pāramitās and ten thousand practices are all completely fulfilled. Thus one knows that in the empty nature of a single hair-tip, the dharmadhātu is without distinction; within a single speck of dust, the parts of the ten directions are fully contained. For this reason, in the assembly of the Lotus Sūtra, the Buddha lands of the ten directions were collectively unified into a single land, and the emanated bodies shared the same seat, jointly realizing the One Vehicle. It is also as explained in the Avataṃsaka teaching: when the Dharma is preached in this land, it is likewise so in the ten kṣetras. Reverencing the identical convergence of the former sages inspires firm faith in later students. To encounter this teaching is the greatest of good affinities; it is like holding a great torch to illuminate a dark pass, so that one sees the nature brilliantly; it is like boarding a swift ship to cross deep waters, suddenly ascending to the real. Therefore it is said: 'A single phrase imbuing the spirit will certainly result in attaining buddhahood; two characters passing through the ear will prevent sinking for seven lifetimes.' That which is benefited is solely the person; that which is restrained is solely oneself. The distinct marks of the hundred merits jointly enter non-arising; the different streams of the ten thousand virtues together converge in equality. Now in this Mirror of the Source, it is also like this: honestly casting aside skillful means, it preaches only the unsurpassed way. Among all dharmas, one enters solely through equal contemplation. If one clings to skillful means and extensively discriminates the various vehicles, one loses the Buddha's original intent and goes against the great purpose. As the Dharmarāja-sūtra says: 'If one determines dispositions and faculties, preaching the Small Vehicle Dharma for people of the Small Vehicle and preaching the icchantika Dharma for icchantikas, this severs the Buddha-nature and destroys the Buddha's body. That preacher of the Dharma will, throughout hundreds of thousands of myriads of kalpas, fall into the various hells. Why is this? The nature of sentient beings is the dharmatā; from the beginning it has had neither increase nor decrease. Why should one distinguish medicine and illness within it?' If one understands like this, then among all dharmas, there is none that is not the Buddha-Dharma.

13.27

Question: How is it that all dharmas are the Buddha-Dharma?

13.28

Answer: All dharmas are mind-only. The mind is the Buddha; the mind is the Dharma.

13.29

For instance, a student asked National Teacher Zhong: 'The sūtra says that all dharmas are the Buddha-Dharma. Is killing also the Buddha-Dharma or not?'

13.30

He answered: 'All activities are the function of the Buddha's wisdom. It is like people using fire: it does not abhor the fragrant or the foul. It is also like water: neither the pure nor the defiled pollutes it. This exemplifies the Buddha's wisdom.' Thus we know that fire has no discrimination, burning both orchid and mugwort alike; water is like the highest virtue, conforming to round or square vessels as required. This is why Mañjuśrī held a sword against Gautama, and Aṅgulimāla held a knife against the Śākya; how could these not be Buddha-activities? If one sees dharmas outside the mind and gives rise to discrimination, even if one extensively performs superior and wondrous deeds, it is still not ultimate.

13.31

Question: The mind-nature is originally pure, serenely illuminating without omission. Why rely on the light of wisdom to perceive and penetrate it?

First 34 of 39 passages. Read on

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宗鏡錄 — Classical Chinese