宗鏡錄 13.2.1

13.2.1

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.