宗鏡錄 28.10

28.10

Answer: It is originally the wonderful nature of the tathatā of the one mind, an inexhaustible principle. Because substance and function roll up and unfold, nature and characteristic identify with and enter [one another], principle and phenomena envelop and pervade, and conditioned nature relies upon and sustains [itself], its meanings are divided into manifold kinds: briefly, the six characteristics; extensively, the ten mysteries. These are the virtue-characteristics and karmic functions of all buddhas and bodhisattvas. Every single practice and every single dharma possesses the ten mysteries; all enter into the mirror of the source, the purport of the inexhaustibility of the one mind. As the Huayan yanyi states: "First, the gate of simultaneous completeness and correspondence. Because it is the general, it runs through the beginning of the nine gates. Second, the gate of broad and narrow. Discerning this first among the specific [gates] is because it is the cause of the specific gates: because of the mutual pervasion of phenomena and principle within the aforementioned non-obstruction of phenomena and principle, it gives rise to the subsequent gates. For now, in terms of phenomena pervading like principle, it is broad; not destroying the characteristics of phenomena, it is narrow; therefore, it is the beginning of the non-obstruction of phenomena and phenomena. Third, because of the non-obstruction of broad and narrow, that which is pervaded is manifold. Looking from oneself toward the manifold, there is thus [the gate of] the mutual containment of the one and the many. When mutually containing, both substances are preserved, yet their powers and functions interpenetrate. Fourth, because this contains that, that is then identical with this; because this pervades that, this is then identical with that, and so forth; therefore, there is the gate of mutual identity. Fifth, because of mutually gathering, there is mutual concealment and manifestation: gathering the other while the other is seen, hence there is the gate of mutual entering; gathering the other while the other lacks substance, hence there is the gate of mutual identity; gathering the other while it remains yet cannot be seen, hence there is the gate of concealment and manifestation. In order to distinguish the gates, these three gates all exist due to mutual gathering. Mutual entering is like two mirrors mutually illuminating; mutual identity is like waves and water mutually gathering; concealment and manifestation are like crescent moons mutually reflecting. Sixth, because this gathers the other and all are gathered simultaneously, and its gathering is also like this, there is [the gate of] subtle mutual containment. Seventh, because mutual gathering is layer upon layer, there is [the gate of] Indra's net being inexhaustible. Eighth, since it is like Indra's net, any single one is all inexhaustible, hence there is [the gate of] relying on phenomena to manifest dharma. Ninth, because the previous eight are all what is relied upon, and once the dharmas relied upon are harmonized, next one discerns that which relies; the time that relies is also like this. Tenth, because each and every dharma is like this, whenever one is picked up, it then becomes the host, and entailing dependent origination, there is then the gate of companion-arising." Furthermore, the Kanding ji divides virtue-characteristics and karmic functions, each having ten mysteries. The ten mysteries of virtue-characteristics are: (1) the virtue of simultaneous completeness and correspondence; (2) the virtue of mutual identity; (3) the virtue of mutual presence; (4) the virtue of concealment and manifestation; (5) the virtue of host and companion; (6) the virtue of the identical substance being fulfilled as identical; (7) the virtue of complete inexhaustibility; (8) the virtue of purity and mixture; (9) the virtue of subtlety; (10) the virtue of Indra's net. The ten mysteries of karmic functions are: (1) the function of simultaneous completeness and correspondence; (2) the function of mutual identity; (3) the function of mutual presence; (4) the function of mutual entering; (5) the function of mutual operation; (6) the function of purity and mixture; (7) the function of concealment and manifestation; (8) the function of host and companion; (9) the function of subtlety; (10) the function of Indra's net. Therefore, know that there is not a single dharma that does not possess the boundless virtue of nature and the wonderful function of tathatā. Thus, in these profound, mysterious gates, the path of words and speech is cut off. They are expounded according with wisdom to broaden what is seen and heard. Only by realization are they known; they are not understood by ordinary sentiments. If personally realized, all are the realm of direct perception: in every place entering the dharmadhātu, in every thought seeing Vairocana. If one merely understands according to the textual meaning, it is merely the skandha-consciousness relying on [superficial] penetrations: when facing adverse and favorable circumstances, these still turn into obstacles; whenever meeting points of differentiated inquiry, one falls into doubt and hesitation. For instance, when Venerable Yanguan tested a master who lectured on the Avataṃsakasūtra, asking: "How many kinds of dharmadhātu are there in the Avataṃsakasūtra?" He replied, saying: "Stated briefly, there are ten kinds of dharmadhātu. Stated extensively, they are layered and inexhaustible." The Master held up his fly-whisk and said: "Which kind of dharmadhātu is this?" At that moment, [the lecturer] lowered his head and was about to answer. Then the Master scolded him, saying: "Knowing by thinking and understanding by deliberating is the livelihood of ghosts! A solitary lamp beneath the sun—truly it loses its light! Get out!"