宗鏡錄 13.4

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.