宗鏡錄 28.2.3

28.2.3

Third, being both entering and containing, because they are unobstructed at the same time. Fourth, being neither entering nor containing, because since entering is identical to containing, it is not entering; and since containing is identical to entering, it is not containing. Fifth, possibly possessing the preceding four, because it is the sphere of understanding. Sixth, possibly transcending the preceding five, because it is the sphere of practice: when practice arises, conceptual understanding ceases. Therefore the Avataṃsakasūtra says: 'This bodhisattva within a single pore is universally able to contain all lands.' It also says: 'Within all bodies, [one] is completely able to embrace inexpressibly inexpressible bodies to the exhaustion of the dharmadhātu, yet the realm of sentient beings neither increases nor decreases. Just as with one body, so it is universally throughout all bodies across the dharmadhātu.' Therefore the Samādhi Sūtra on the Supernatural Transformations of Quiescent Illumination says: 'Within the bodies of all sentient beings, one is universally able to display the body of a single sentient being; furthermore, within the body of a single sentient being, one can universally manifest the bodies of all sentient beings. Within the body of a sentient being, one can manifest the dharmakāya; and within the dharmakāya, one can manifest the body of a sentient being. Furthermore, by means of one mind, following each thought, one awakens to and enters the boundless kalpas of all sentient beings, universally manifesting their karma, fruits, and maturation; and according to what is appropriate, enlightens sentient beings, causing them all to directly see and attain skill in means.'

Fourth is the gate of mutual identity: setting aside oneself to become identical with the other is the meaning of mutual identity. In the previous mutual entrance, this and that mutually persisted, like two mirrors illuminating each other; that was merely explained in terms of the interpenetration of their powers and functions. Now, this is explained in terms of having substance and lacking substance: hence it says 'setting aside oneself.' Setting aside oneself means that oneself has no substance; becoming identical with the other means that the other has substance. As a verse in the sūtra says:
'One is identical to many, and many are identical to one;
Words follow the meaning, and meaning follows the words.
Thus all things are mutually established in succession;
This should be spoken to those who do not regress.'
Since it says 'mutually established in succession,' it is viewed in terms of distinct substances and classes. The 'Chapter on Inconceivable Dharmas' says: 'The Buddhas know that all Buddhas' words are identical to the words of one Buddha.' This is mutual identity among the same class. The 'Chapter on First Generating the Mind' says: 'Because the mind has been generated, it is equal in substance and nature to all Buddhas of the three periods of time,' down to saying 'real wisdom, etc.' This reveals the mutual identity between higher and lower stages. The 'Chapter on Entering the Dharmadhātu' says: 'Maitreya addressed the great assembly, saying: Other bodhisattvas undergo immeasurable hundreds of thousands of koṭis of nayutas of kalpas before they are able to fulfill the vows and practices of a bodhisattva and draw near to the bodhi of all Buddhas. Yet this merchant's son, within a single lifetime, has been able to purify Buddha lands, and so on.'

Fifth is the gate of concealment and manifestation: like the moon on the eighth day, the bright part is taken as manifestation, and the dark part as concealment; and they are necessarily simultaneous, hence called 'both established.' It is unlike the fifteenth day, which is solely manifest, or the last day of the lunar month, which is solely concealed. Furthermore, the dark part is not without brightness, and the bright part is not without darkness; it is merely that where brightness is manifest, darkness is concealed, and where darkness is manifest, brightness is concealed. It can also be said that concealment and manifestation are both established. Thus it is said that concealment and manifestation are both established like a crescent moon in an autumn sky. Like the moon on the eighth day, half is manifest and half is concealed: precisely when it is manifest, it is concealed. It is not like the last day of the lunar month where in concealment there is no manifestation, nor like the full moon where in manifestation there is no concealment. Thus beneath the brightness there is darkness, and beneath darkness there is brightness. Just as where it enters in the east, it immediately rises in the east—like darkness beneath brightness; and where it rises in the west, it immediately enters in the west—like brightness beneath darkness. Hence it is called 'the secret, simultaneous establishment.' It is also as a verse in the Yāma Heaven says:
'In all places throughout the ten directions,
All say the Buddha is here;
Some see him among humans,
Some see him in the heavenly palaces.'
Thus the place seen is manifestation, and the place unseen is concealment; it is not that the Buddha is not omnipresent. The 'Chapter on the Ten Concentrations' says: 'Some see the Buddha's body measuring seven cubits; some see the Buddha's body measuring eight cubits; some see the Buddha's body measuring nine cubits; down to some seeing the Buddha's body measuring an inexpressibly inexpressible number of worlds of Buddha-land atoms.' When seven cubits are seen, seven cubits are manifest, and other measures are concealed; other manifestations follow this rule. Hence that analogy says: 'For example, with the lunar orb, people of Jambudvīpa see its form as small, yet it is not reduced; those dwelling within the moon see its form as large, yet it is not increased.' The explanation says: seeing it large, the large is manifest and the small concealed; seeing it small, the small is manifest and the large concealed; yet there is neither increase nor decrease. This is the secret, simultaneous establishment; all other dharmas can be understood by analogy. As the sūtra says: 'Queen Māyā served as the mother of the bodhisattva in this one place, and was also the mother in the three-thousandfold world system; yet this body of mine does not dwell in one place, nor does it dwell in many places.' This is also the meaning of concealment and manifestation: being a mother in this place is this manifestation and that concealment, and so on. Not dwelling in one place is the concealment of the one, with the manifold manifestations understood by analogy; not dwelling in many places is the concealment of the many, with the single manifestation understood by analogy. This is also the phrasing of mutual deprivation and mutual extinction, the secret meaning of being neither concealed nor manifest. However, if spoken in terms of cognitive illusion, it belongs to the gate of functioning through karma; if spoken in terms of realization at the ultimate stage, it belongs to the gate of virtuous characteristics.

Sixth is the gate of the minute and fine mutually containing: a verse in the sūtra says:
'Within each and every pore,
Countless lands are individually manifested.'
This is the gate of functioning through karma. Furthermore, the bhikṣu Guṇamegha says: 'Dwelling in the gate of minute and fine recollection of the Buddha, at the tip of a single hair there appear inexpressible Tathāgatas, and I go to all their places to attend upon and serve them.' This pertains to both virtuous characteristics and functioning through karma. The Kanding ji says: 'This minute and fine virtue is not the same as the virtue of mutual presence. The latter is viewed in terms of distinct substances and distinct virtues mutually facing and mutually present; here, the dharma itself immediately contains all things, clearly and equally manifest.'

Seventh is the gate of Indra's net: regarding this contemplation of Indra's net, just as a single flower or a single speck of dust, because it accords with nature, can contain everything, all other dust specks and all other dharmas also accord with nature—how could there be any dharma that is not contained? One should contrast a dust speck with other lands to explain layer upon layer. To make it easy to see, let us first compare one dust speck with other dust specks: the lands contained within a single dust speck are also formed by assembling dust specks; these constituent dust specks must also accord with nature. Since a dust speck accords with nature, it must also contain lands. The lands contained within the second layer are also formed by assembling dust specks; the dust specks again accord with nature and must also contain lands. The third layer of dust specks contains the fourth layer of lands.