宗鏡錄 38.13

38.13

Answer: Because they are simultaneously complete. Since the one enters the many and the many enter the one, they are called 'mutually containing'. That is, the substance is without before and after, yet does not lose the characteristics of the one and the many; hence it is called 'different'. Furthermore, the one and the many mutually give rise to each other. Taking the one as arising reliant on the many: the one is that which is arisen and is powerless; the many is that which can give rise and is therefore powerful. Because the many is powerful, it can contain the one; because the one is powerless, it enters the many. Therefore, this one is constantly the many. That the many arises reliant on the one should be understood by analogy to the above. Thus, this many is constantly within the one. Because both being powerful and both being powerless cannot stand together, there is no case of them not being within each other. Because one being powerful and one being powerless do not contradict each other, they are constantly within each other. The dharmadhātu of dependent origination is always thus in its principle and order. As the *Mahāparinirvāṇa-sūtra* says: 'At that time the woods and their ground were narrow and small. By the Buddha's supernatural power, within a space the size of a needlepoint, there were immeasurable Buddhas, the World-Honoured Ones, and their retinues sitting and eating. The food they ate was also without differentiation.' Eighth is the door of the sovereignty of the mutual identity of all phenomena. This is explained in terms of function. If it is the door of Indra's net, it is mutual reflection repeatedly appearing. If it is the subtle and minute door, it is simultaneous appearance all at once. If it is this door of mutual identity, it is complete interpenetration without impediment with respect to the three worlds, sovereignly identifying and entering to form inexhaustibility—just as in Maitreya's tower, the events of the three periods of time appear. The sovereign Dharma doors described above are precisely the real virtues in accordance with principle of the dependent origination of the dharmadhātu; they are not transformations spoken of as expedients in response to conditions. If they were what is explained by the Mahāyāna school, it would say that by supernatural power and transformation the large and the small can mutually enter, or say that they enter by the power of the bodhisattva, or say that they enter because of non-duality; this is not like what is explained in this true teaching of the One Vehicle.