宗鏡錄 28.2.2

28.2.2

Furthermore, a verse in the Chapter on the Arising of Nature in the Jin translation of the sūtra says: / 'All kalpas of the three times, / Buddha-lands and all dharmas, / the faculties, citta, and caittas, / and all false dharmas— / within a single buddha-body / these dharmas all appear. / Therefore bodhi is said / to be immeasurable and without bound.' / This also concerns being complete within the buddha-body and mind. / Furthermore, the Chapter on the Samādhi of Samantabhadra says: 'It can cause all the fine dust particles in all lands to fully accommodate the boundless dharmadhātu.' Basing on the statement about being able to possess: it is simply because the functioning of karma is entirely due to the virtuous characteristics; their being inherently complete is itself the virtuous characteristics; causing them to be entirely seen is the functioning of karma. Below, understanding functioning of karma should be guided by this. / The Chapter on the Ten Practices says: 'This bodhisattva manifests within his body all lands, all sentient beings, and all buddhas.' / The Chapter on Entering the Dharmadhātu says: 'Sudhana saw that in each part of Samantabhadra's body, in each pore, there were all the worlds of the ten directions—the discs of earth, water, and so forth in the trichiliocosms, the mountains, rivers, and oceans, the palaces of humans and devas, various times and kalpas, and the buddhas and bodhisattvas. Just as he saw the present worlds, so did he clearly see likewise within all worlds of the past and future bounds; up to manifesting all realms of the three times, all buddha-lands, all sentient beings, all buddhas appearing in the world, and all bodhisattvas within the dust particles of the lands of the ten directions, as well as hearing the speech and sounds of the assemblies of buddhas and bodhisattvas.' / These are all the door of simultaneous completeness and correspondence. / Second, the door of the sovereignty of breadth and narrowness: first explaining breadth and narrowness, and later harmonizing purity and mixedness. First, explaining breadth and narrowness: as when Sudhana praised the pavilion, saying: 'The dwelling place of those who do not move from their original place, yet are able to go everywhere to all buddha-lands.' In the Chapter on Entering the Dharmadhātu, Queen Māyā says: 'Furthermore, good man, when that wondrous light entered my body, although the size and form of my body did not exceed its original [state], yet in truth it had already surpassed the worldly realm. Why is this? Because at that time my body was equal in measure to empty space, being able to fully accommodate the bodhisattvas of the ten directions taking birth in their adorned palaces.' Passages such as these are all the sovereignty of breadth and narrowness. / Next, harmonizing purity and mixedness: as it is said, 'The ten thousand practices spreading profusely are likened to flowers blooming on brocade.' This is the door of all storehouses having the virtues of purity and mixedness complete. However, there are two meanings. First: if matching with the principle is taken as purity, and the ten thousand practices as mixedness, then this is the non-obstruction of phenomenon and principle, not the non-obstruction of phenomenon and phenomenon. Suppose a bodhisattva takes great compassion as purity, looking exclusively at practicing compassion to the end of future bounds, with the remaining practices like empty space; if, in terms of the mixed door, the ten thousand practices are cultivated together—these two doors are different, and this also does not constitute the non-obstruction of phenomenon and phenomenon. Second: as in the single door of giving, all ten thousand dharmas are called giving, and therefore it is called pure; yet this door of giving fully possesses the practices of the other pāramitās, and therefore it is called mixed. In this way purity and mixedness do not obstruct each other, and thus being called 'possessing virtue complete' would fulfill the meaning of the non-obstruction of phenomenon and phenomenon. However, one possessing all pāramitās while all pāramitās are retained belongs to the door of mutual entering; if the one is immediately all pāramitās, it resembles again the door of mutual identification. Therefore it was not retained, and Xianshou changed it to the door of the sovereignty of breadth and narrowness. / As for 'flowers blooming on brocade': the intended meaning is drawn from the five colors setting each other off; although the colors of the flowers differ, each and every thread runs through. Running through is an analogy for purity; differing is an analogy for mixedness. Thus being constantly running through and constantly differing is called non-obstruction; it is not like an embroidery or painting that is merely different without running through. / The explanation says: If there were difference without running through, the way of the perfect fusion of the one nature would be lost. If there were running through without difference, the door of the adornment of the ten thousand practices would not exist. Now, constantly differing and constantly running through, uninterrupted and unbroken, the true substance is darkly tranquil without obstructing following conditions, and the great function appears present without hindering the correct nature. This may well be likened to 'flowers blooming on brocade,' or 'clouds rising in the vast sky.' / Furthermore, Xianshou's intention was: 'The purity and mixedness of the ten thousand practices have both the non-obstruction of phenomenon and principle, and being spoken solely in terms of phenomena; therefore it was abandoned. That is, being identical with the one dharmadhātu is purity, and not destroying phenomenal characteristics is mixedness—this is the non-obstruction of phenomenon and principle. Constantly practicing one practice is purity, and not obstructing the remaining practices is mixedness—this is solely in terms of phenomena. Therefore it was formerly abandoned and breadth and narrowness were established instead.' If one wishes to harmonize and grasp them now: phenomena being identical with the principle and pervasive is purity, and not destroying the one and the many is mixedness; then there is also the meaning of the non-obstruction of phenomenon and phenomenon. / If taken in terms of entering the door, then all are entering; within the entering there are many Dharma doors, and therefore it is called mixed. As the Chapter on the Wondrous Adornments says: the oceans of various assemblies each have only a single door of liberation—this is purity; Bodhisattva Samantabhadra attains the inconceivable liberation—this is mixedness. In the Chapter on Entering the Dharmadhātu, the maiden Citta-caritā says: 'I cultivated and attained this Dharma in the presence of thirty-six Ganges sands of buddhas. Those tathāgatas each used different doors to cause me to enter this universal adornment door of the prajñāpāramitā'—this is the non-obstruction of purity and mixedness. / Furthermore, regarding the good spiritual friends sought by the youth Sudhana: each said, 'I only know this Dharma door,' and also said, 'For many kalpas I have only cultivated this door'—this is the pure door. The good spiritual friends all deferred to others, saying: 'As for the various knowledges and views, various practices, and various realizations of all the bodhisattvas...'—this is the mixed door. Stating oneself that one knows one, and deferring to others that they have many: although self and other differ, yet they belong to a single person. This is also the door of the non-obstruction of purity and mixedness. / Third, the door of the one and the many accommodating each other while remaining distinct: the non-obstruction of the one and the many is equal to a thousand lights in an empty room. Because the one and the many serve mutually as dependent origination, their power and function penetrate each other, and thus they enter each other; this is called 'accommodating each other.' Because they do not destroy their characteristics, it is said 'remaining distinct.' Just as a thousand lamps shining together in a single room: the lamps differ according to their cups, each and every one being distinct; the lamps penetrate according to their light, light and light entering each other. Constantly separate and constantly entering, ever distinct and ever fused. Therefore the sūtra verse says: / 'In one, understand the immeasurable; / in the immeasurable, understand the one. / Knowing their mutual arising, / one will accomplish fearlessness.' / Furthermore, this is pervasion like principle and containment like principle, expanding and gathering at the same time. If fully functioning: first, perhaps only entering, because one enters all; second, perhaps only gathering, because one gathers all.