宗鏡錄 38.7
English (machine translation) 38.7
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- English
38.7.1
Answer: Masters of the Dilun school say, 'All understanding and delusion, truth and falsity, rely on and are sustained by the dharmatā. Dharmatā sustains truth and falsity; truth and falsity rely on the dharmatā.' The Mahāyānasaṃgraha states, 'The dharmatā is not defiled by delusion, nor is it purified by truth. Therefore, the dharmatā is not that which sustains. What is called that which sustains is the ālayavijñāna. Undiminishing avidyā abundantly holds all seeds.' If one follows the Dilun masters, then citta possesses all phenomena. If one follows the Shelun masters, then conditions possess all phenomena. These two masters each rely on one side. If the dharmatā were to produce all phenomena, the dharmatā is neither citta nor condition. Because it is not citta, yet citta produces all phenomena; because it is not condition, conditions should also produce all phenomena. How could one exclusively say that the dharmatā is the support of truth and falsity? If one says that the dharmatā is not the support, but the ālayavijñāna is the support, and apart from the dharmatā there were separately an ālayavijñāna as support, then it would not pertain to the dharmatā. If the dharmatā is not apart from the ālayavijñāna, the support of the ālayavijñāna is simply the support of the dharmatā. How could one exclusively say that the ālayavijñāna is the support? Furthermore, this contradicts the sūtra. The sūtra says, 'It is neither internal nor external, nor in between, nor does it eternally exist by itself.' It also contradicts Nāgārjuna. Nāgārjuna said, 'Phenomena do not arise from themselves, nor do they arise from others; neither from both, nor without cause.' Further examining by means of an analogy: is there a dream relying on citta, relying on sleep, relying on the combination of sleep and citta, or relying on separation from both citta and sleep? If a dream arises relying on citta, one should have dreams when not asleep. If it arises relying on sleep, a dead person who resembles someone asleep should have dreams. If a dream arises from the combination of sleep and citta, how could a sleeping person ever not dream? Furthermore, if sleep and citta each had dreams, then in combination there could be dreams; since each has no dream, there should not be any when combined. If a dream arises apart from citta and apart from sleep, space, being apart from both, should constantly have dreams. Searching for a dream through the four propositions cannot be attained; how could one see all events in a dream while sleeping? Citta is an analogy for the dharmatā; sleep is an analogy for the ālayavijñāna. How can one biasedly rely on the dharmatā or the ālayavijñāna to produce all phenomena? One should know that searching for citta through the four propositions cannot be attained, and searching for the three thousand phenomena also cannot be attained. Since the arising of the three thousand phenomena horizontally from the four propositions cannot be attained, should the three thousand phenomena arise from the cessation of a single thought-moment of citta? If the cessation of citta cannot even produce a single phenomenon, how could it produce the three thousand phenomena? If the three thousand phenomena arise from citta being both ceased and unceased: being both ceased and unceased are mutually contradictory in nature, like water and fire; neither can be established, so how could they produce the three thousand phenomena? If it is said that the three thousand phenomena arise from citta being neither ceased nor unceased: neither ceased nor unceased has neither agent nor object, so how could it produce the three thousand phenomena? Searching for the three thousand phenomena both vertically and horizontally cannot be attained; searching for the three thousand phenomena neither vertically nor horizontally cannot be attained. The path of language is cut off, and the sphere of mental activity is extinguished; hence it is called the inconceivable realm. The Mahāparinirvāṇasūtra states, 'Arising arising cannot be spoken of; arising non-arising cannot be spoken of; non-arising arising cannot be spoken of; non-arising non-arising cannot be spoken of.' This is precisely the meaning. One should know that in the ultimate truth, not a single phenomenon can be attained, let alone the three thousand phenomena! In conventional truth, a single citta even possesses immeasurable phenomena, let alone three thousand! As when the Buddha asked Guṇavatī, 'Does avidyā exist internally?' 'No.' 'Does it exist externally?' 'No.' 'Does it exist both internally and externally?' 'No.' 'Does it exist neither internally nor externally?' 'No.' The Buddha said, 'Thus it exists.' The Mahāparinirvāṇasūtra states, 'Because there are causes and conditions, it can also be spoken of'—this refers to the causes and conditions of the four siddhāntas. Although the four propositions are profoundly quiescent, out of compassion and pity, in the midst of the absence of names and characteristics, [the Buddha] speaks with provisional names and characteristics. Or, making worldly discourse, he speaks of citta possessing all phenomena, so that listeners rejoice; as in the statement, 'The three realms have no separate phenomena; they are created solely by the one mind'—this is its text. Or he speaks of conditions producing all phenomena, so that listeners rejoice; as in the statement, 'The five desires cause people to fall into the evil destinies; a good spiritual friend is a great cause and condition, that is, transforming and guiding them to see the Buddha'—this is its text. Or he says that causes and conditions jointly produce all phenomena, so that listeners rejoice; as in the verse, 'When mercury is mixed with pure gold, / It can coat various forms; / When merits are mixed with the dharmakāya, / It manifests and goes everywhere'—this is its text. Or he says that separation produces all phenomena, so that listeners rejoice; as in the statement, 'The twelve links of dependent origination are not made by the Buddha, nor are they made by devas, humans, or asuras; their nature is just so'—this is its text. These four propositions are the mundane siddhānta speaking of citta producing all the three thousand phenomena. What is the individual siddhānta? As in the statement, 'The Buddha's Dharma is like an ocean, which only faith can enter. Faith is the source of the path and the mother of merits, from which all good phenomena arise. If you only give rise to the mind of sambodhi, this is leaving household life, and the prohibitive precepts are complete'—listeners give rise to faith; this is its text. Or he speaks of conditions producing all phenomena; as in the statement, 'If one does not encounter the Buddha, one will fall into the suffering of hell for immeasurable kalpas; because one sees the Buddha, one attains rootless faith, like candana emerging from an eraṇḍa tree'—listeners give rise to faith; this is its text. Or he speaks of combination producing all phenomena; as in the statement, 'When the water of citta is clear, the image of the jewel appears naturally; through the power of the roots of benevolence, one sees such things'—listeners give rise to faith; this is its text. Or he speaks of separation producing all phenomena; as in the statement, 'It is not by internal contemplation that one attains this wisdom, up to: it is not by both internal and external contemplation that one attains this wisdom. If there is abiding attachment, then like the wanderer Śreṇika, even slight faith cannot be attained, let alone abandoning the heterodox and entering the orthodox'—listeners give rise to faith; this is its text. These are the four propositions of the individual siddhānta speaking of citta producing all the three thousand phenomena. What is the antidotal siddhānta speaking of citta remedying all phenomena? As in the statement, 'For one who attains the one mind, the myriad evils are extinguished'—this is its text. Or he speaks of conditions remedying all evils; as in the statement, 'Hearing the unsurpassable great wisdom-clarity, citta is settled like the earth, immovable'—this is its text. Or he speaks of causes and conditions harmoniously combining to remedy all evils.
38.7.2
Such as saying, 'One part arises from thinking; one part is obtained from a master'—that is its text. Or it is said that detachment cures all evils: 'When I sat at the bodhimaṇḍa, I did not attain a single phenomenon; truly, [like] an empty fist tricking a young child, I lured and delivered all [beings]'—that is its text. This is the remedial siddhānta: the mind destroys all evil. How is it that through the highest-truth siddhānta the mind comes to see the principle? It is like saying, 'The mind opened and the thought was liberated; suddenly he attained the Way.' Or it is said that conditions can see the principle, as in saying, 'Hearing it for a mere moment, one immediately attains ultimate sambodhi.' Or it is said that the harmony of causes and conditions brings attainment of the Way: 'A swift horse seeing the shadow of the whip immediately takes the right path.' Or it is said that detachment can see the principle, as in saying, 'Non-attainment is itself attainment; having attained non-attainment'—this is called seeing the principle through the four propositions of the highest truth. How much more so the mind producing the three thousand phenomena! The Buddha's intent is utterly pure: it does not reside in cause, condition, combination, or detachment. The conventional truth is itself the highest-truth truth. Furthermore, all four propositions may be stated: saying cause is correct; condition is also correct; combination is also correct; detachment is also correct. If for a blind person one describes milk as being like a conch, like flour, like snow, or like a crane, the blind person upon hearing these descriptions immediately gains understanding. Milk is the conventional truth; it is the highest-truth truth. One should know that speaking all day long is not speaking all day long, and not speaking all day long is speaking all day long. Negating both all day long is illuminating both all day long. Simultaneous refutation is simultaneous establishment; simultaneous establishment is simultaneous refutation. Sūtras and treatises are all like this. Vasubandhu and Nāgārjuna clearly discerned within and adapted externally to what was opportune, each relying on provisional [means]. Yet human teachers have developed biased understandings, and students hold narrow attachments, consequently raising arrows and stones, each clinging to one side, greatly deviating from the holy Way. If one understands this meaning, neither [set of propositions] can be stated, and both can be stated. If one accommodates convenience, one should say that the phenomenon of ignorance and the dharmatā produce all phenomena. Just as the phenomenon of sleep and the phenomenon of mind give rise to all dream events, when the mind unites with conditions, the three kinds of worlds and the three thousand characteristics and natures all arise from the mind. Although the one nature is small, it is not non-existent; although ignorance is manifold, it is not existent. Why is this? Pointing to the one as manifold, the manifold is not manifold; pointing to the manifold as one, the one is not small. Therefore this mind is named the inconceivable realm. If one understands that one mind is all minds, all minds are one mind, neither one nor all, and so on thoroughly traversing everything, all are the inconceivable realm. The above is stated according to the Tiantai teaching. Now, stating the inconceivable realm according to the self-nature dependent origination of the Huayan unimpeded dharmadhātu: as in the 'Entry into the Dharmadhātu' chapter of the Huayan [sūtra], the youth Sudhana, before the great upper tower of the adornment treasury of Vairocana, cast his five limbs to the ground, collected his thoughts for a moment, and contemplated and observed. By the power of deep faith and understanding and great vows, he entered the equal gate of the wisdom-body that pervades all places, and universally manifested his body before all tathāgatas, before all bodhisattvas, before all spiritual friends, before all tathāgata stupas and temples, before all tathāgata images, before the dwellings of all buddhas and bodhisattvas, before all Dharma jewels, before all śrāvakas and pratyekabuddhas and their stupas and temples, before the fields of merit of all holy assemblies, before all parents and elders, and before all sentient beings in the ten directions. In all cases, as stated above, he paid homage, bowed, and praised them without rest until the end of future time: equal to empty space, because of having no bounds; equal to the dharmadhātu, because of being unimpeded; equal to the limit of reality, because of pervading everything; equal to the Tathāgata, because of being without discrimination. They were like shadows, because they manifest in accordance with wisdom; like dreams, because they arise from thought; like images, because they display everything; like echoes, because they are emitted by conditions; without arising, because they alternately wax and wane; without nature, because they turn according to conditions. Furthermore, he definitely knew that all retributions arise from karma; all fruits arise from causes; all karmas arise from habituation; all Buddha-appearances arise from faith; all manifested offerings arise from decisive understanding; all manifested buddhas arise from a mind of veneration; all buddha-dharmas arise from roots of goodness; all transformation bodies arise from skillful means; all buddha-affairs arise from great vows; all practices cultivated by bodhisattvas arise from dedication; all the vast adornments of the dharmadhātu arise from the realm of all-knowledge. He was free from the view of annihilation, because he knew dedication; free from the view of eternalism, because he knew non-arising; free from the view of causelessness, because he knew the correct cause; free from the view of inversion, because he knew the true principle; free from the view of an autonomous creator, because he knew it does not come from another; free from the view of self and other, because he knew it arises from conditions; free from the view of grasping at extremes, because he knew the dharmadhātu is boundless; free from the view of coming and going, because he knew it is like a reflection; free from the view of existence and non-existence, because he knew it neither arises nor ceases; free from the view of all phenomena, because he knew they are empty and unarisen, because he knew they are not autonomous, and because he knew they are brought forth by vow-power; free from the view of all marks, because he entered the limit of marklessness; because he knew all phenomena are like a seed producing a sprout, and like a seal producing an impression; because he knew the substance is like an image; because he knew sound is like an echo; because he knew the realm is like a dream; because he knew karma is like an illusion; because he realized the world is manifested by the mind; because he realized fruits arise from causes; because he realized retributions gather from karma; and because he fully knew that all dharmas of merit and virtue flow forth from the skillful means of bodhisattvas. The youth Sudhana entered such wisdom, straightened his mind and purified his thoughts, and before the watchtower threw his whole body to the ground and earnestly paid homage. Inconceivable roots of goodness flowed into his body and mind, refreshing, cooling, and pleasing him. Arising from the ground, he single-mindedly gazed upward without looking away for even a moment, joined his palms, circumambulated it for immeasurable rounds, and made this thought: 'This great upper tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness; it is the dwelling place of those who make no discrimination regarding all phenomena; it is the dwelling place of those who realize that the dharmadhātu is without distinction; it is the dwelling place of those who know that all sentient beings are ungraspable.'
38.7.3
"This is the dwelling place of those who know that all phenomena are unborn. This is the dwelling place of those who do not cling to any worldly existence. This is the dwelling place of those who do not cling to any cavernous abode. This is the dwelling place of those who take no delight in any village. This is the dwelling place of those who do not rely on any realm. This is the dwelling place of those who are free from all conceptualisation. This is the dwelling place of those who know that all phenomena are without intrinsic nature. This is the dwelling place of those who have severed all karmic actions of discrimination. This is the dwelling place of those who are free from all conceptualisation, citta, manas, and manovijñāna. This is the dwelling place of those who neither enter nor emerge from any path. This is the dwelling place of those who enter into all profound prajñāpāramitās. This is the dwelling place of those who are able, by expedient means, to abide in the universally facing dharmadhātu. This is the dwelling place of those who have extinguished all the fires of the kleśas. This is the dwelling place of those who, by higher wisdom, eliminate and sever all views, craving, and conceit. This is the dwelling place of those who bring forth and playfully disport in all dhyānas, liberations, samādhis, superknowledges, and clarities. This is the dwelling place of those who contemplate the realms of all bodhisattva samādhis. This is the dwelling place of those who peacefully abide in the presence of all Tathāgatas. This is the dwelling place of those who enter all kalpas with a single kalpa, and enter a single kalpa with all kalpas, yet without destroying their characteristics. This is the dwelling place of those who enter all kṣetras with a single kṣetra, and enter a single kṣetra with all kṣetras, yet without destroying their characteristics. This is the dwelling place of those who enter all phenomena with a single phenomenon, and enter a single phenomenon with all phenomena, yet without destroying their characteristics. This is the dwelling place of those who enter all sentient beings with a single sentient being, and enter a single sentient being with all sentient beings, yet without destroying their characteristics. This is the dwelling place of those who enter all Buddhas with a single Buddha, and enter a single Buddha with all Buddhas, yet without destroying their characteristics. This is the dwelling place of those who, in a single thought-moment, know all three times. This is the dwelling place of those who, in a single thought-moment, travel to all buddha-lands." And so on, until: "At that time, the youth Sudhana, having reverently circumambulated the Bodhisattva Mahāsattva Maitreya to the right, addressed him, saying: 'I pray only that the Great Sage will open the door of the tower and allow me to enter.' Then the Bodhisattva Maitreya approached the tower, snapped his fingers, and made a sound; the door immediately opened, and he bid Sudhana enter. Sudhana was filled with joy, and once he had entered, it closed again. He saw that the tower was vast, boundless, and identical to empty space; and so on, until he saw his own body pervading all the towers, fully beholding various inconceivable, sovereign realms, the events of Maitreya's bodhisattva practice across three lifetimes, and the eight aspects of attaining enlightenment. At that time, the Bodhisattva Mahāsattva Maitreya drew back his spiritual power, entered the tower, snapped his fingers to make a sound, and said to Sudhana: 'Good son, arise! The nature of phenomena is like this. This is the manifestation brought forth by the convergence of the causes and conditions of a bodhisattva's wisdom knowing all phenomena. Such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established.' And so on, until: 'Just as an illusionist creates various illusory events, which come from nowhere and go nowhere—though there is neither coming nor going, by the power of illusion they are clearly visible—those adornments are also just like this: they come from nowhere and go nowhere. Although there is neither coming nor going, by the power of habituated practice in inconceivable illusory wisdom, and by the power of past great vows, they are manifested in this way.'" Explanation: As for "snapping his fingers and making a sound, the door immediately opened": the moment when illumination first arises and one opens into seeing the nature is called "opening." As for "once he had entered, it closed again": what is awakened to is just as it originally was, not newly acquired; thus it says "closed again." Alternatively, it is said: when the Bodhisattva Maitreya snaps his fingers to make a sound and the door immediately opens, this clarifies that the sound carries the sense of shaking and awakening. Snapping the fingers carries the sense of removing dust. When dust vanishes and grasping is removed, the Dharma door opens of itself. When it says that after Sudhana entered, its door closed again, this is because the vanishing of delusion and the appearing of wisdom is called "opening"; yet wisdom has no inside, outside, or middle, no emerging and no entering, no delusion and no realization—this is called "closing again." Seeing that the tower is vast, boundless, and identical to empty space is the realm of wisdom. As for "such self-nature is like an illusion, like a dream, like a shadow, like an image; none of them are established": this summarizes all the aforementioned inconceivable and boundless realms of buddha-activity. Because the nature of tathatā naturally accords with conditions, even though it accords with conditions, it naturally returns to the nature. Because when it accords with conditions there appears to be manifestation—like viewing illusory phenomena, which exist without existing; like observing dream realms, which are seen without being seen; like a reflection in water, neither emerging nor entering; like an image in a mirror, neither inside nor outside—because of being natureless while according with conditions, the principle is not established. Because of according with conditions while being natureless, phenomena are not established. If both principle and phenomena are not established, then all phenomena are entirely unestablished; thus it says "none of them are established." It is merely manifested just so, and realized just so, clear and distinct, still identical to the mirror of the source, light and light interpenetrating, reflection and reflection mutually containing, like the ten profound gates, layer upon layer without end. Regarding the ten profound gates: the first is the gate of simultaneous complete correspondence. Master Zhiyan explained: "This is spoken with regard to correspondence without before or after. Each one of these ten profound gates possesses ten dharmas, simultaneously complete: first, teaching and meaning; second, principle and phenomena; third, realm and wisdom; fourth, practice and stage; fifth, cause and effect; sixth, dependent and primary [retribution]; seventh, substance and function; eighth, person and dharma; ninth, contrary and compliant; tenth, stimulus and response. Wherever there is one, it possesses these ten dharmas, all simultaneously complete. Now, taking simultaneous cause and effect as an example: if the Hīnayāna speaks of cause and effect, it transforms the cause to achieve the effect; only when the cause ceases is the effect established. If the Mahāyāna speaks of cause and effect, they can also be simultaneous, but this does not reveal the inexhaustible. It is like conditions for a house combining to form a house: cause and effect are established simultaneously, but other things are not established. Because causes have close and distant relations, what is established is finite. If the One Vehicle source explains simultaneous cause and effect, it adduces the distant conditions to enter the close; therefore, just as when a house is formed, all dharmadhātus are simultaneously formed. If a single dharma were unformed..."
38.7.4
this house would also not be completed. It is just as if the first step arrives, all steps arrive; if there were one step that did not arrive, all steps would not arrive. Therefore a sūtra says: 'Although completing equal, right enlightenment, they do not abandon the initial resolve.' Hence, when one is accomplished, all are accomplished, which constitutes the Dharma-gate of a single limit. Second is the gate of the realm of Indra's net. This is explained by way of metaphor: just as within each and every jewel in the jewel net above Śakra's palace all reflections mutually appear without end, and within a single precious jewel thousands of radiances and myriad colors interreflect in multiple layers, distinctly demarcated—how much more so within this dharmadhātu of the one mind, where all persons, dharmas, realms, and wisdoms interpenetrate in multiple layers! Because the nature of tathatā is ultimately inexhaustible, they are layer upon layer, inexhaustible and yet inexhaustible. A treatise says: 'That there are differences in Indra's net can only be known by wisdom, not seen by the eye.' As for Indra's net, this net is woven together from threads of various jewels. His Dharma Hall of Good Abode, forty yojanas in length and breadth, is likewise composed of various jewels. Within each and every perforation in the net's threads there is a bright jewel. The bodies of these jewels are crystalline and pure; the precious net is interlaced, mutually reflecting and appearing. Within each and every jewel net, there are the complete bodies of the jewel net and the precious palace of forty yojanas, each and every complete body mutually appearing therein. Just as with the reflections of the jewels and the net, within each and every beam and ridgepole, each and every rafter and pillar, each and every wall, each and every bracket and corbel, and each and every mirror-image of that palace, there are the reflections of the complete body of the palace, the net, and the jewels, in multiple layers, mutually reflecting and appearing. Therefore it is said: 'Like the net of the heavenly lord Indra, layer upon layer without end.' Now this Dharma-gate is also just like this: within each and every stage, within each and every dharma, within each and every dust mote, within each and every realm-image, within each and every name, and as for the nine times and ten times, each and every one mutually pervades the dharmadhātu; and with the two wisdoms of the real and conventional, they mutually interpenetrate in substance, completely pervading the dharmadhātu. As it is said in the 'Dharmadhātu Chapter': Sudhana's visits began with Mañjuśrī and ended with Maitreya and Samantabhadra, encompassing fifty-three spiritual friends. Among them were monks and nuns, laymen and laywomen, young boys and girls, ṛṣis and non-Buddhists, brāhmaṇas, householders and lay scholars, deities of heaven and earth, deities of night and day, kings and queens, great bodhisattvas, and the like. Each dwelled in a great bodhimaṇḍa, mutually host and companion, together expounding the realm of Vairocana. Whether a Buddha appears in the world or does not appear in the world, this dharmadhātu is naturally and constantly abiding, without alteration. Furthermore, it is just as when Sudhana arrived at the abode of Maitreya Buddha: when he first ascended to a tower and entered it, he saw within that tower that it was vast and boundless, equal to empty space, and that there were separately ineffable towers arrayed within it, each and every one also equal to empty space. In each and every tower he heard the Bodhisattva Maitreya turning all the Dharma-gates of a bodhisattva in his final lifetime. Within each and every tower, amidst the realm-images, the affairs of the three times were assembled without before or after. Maitreya is to become a Buddha in the future, while Sudhana had just initially generated the resolve, yet in a single thought-moment they were able to meet together. This is becoming a Buddha by relying on the wisdom vehicle of the dharmadhātu, not a matter of before and after: using the ancient to seal the present, using the present to penetrate the ancient, merged into non-duality. Moreover, taking the one tower as the universal, the one wisdom contains its myriad goods; taking the many towers as the particular, substance and function are multifold, free and unhindered. This was Sudhana mounting the vehicle of fundamentally unmoved wisdom, going from ordinary person to enter the noble, arriving in this tower, meeting together as non-dual with the Buddhas of the three times—the gate of Indra's net of universal and particular, identity and difference. For all sentient beings, if there are those who can give rise to the resolve and mount this vehicle, it is also just like this. Before seeing Samantabhadra, one gives rise to a vast mind equal to empty space; upon hearing the name of Samantabhadra, one immediately sees one's own body entering the body of Samantabhadra. Observing that within each and every pore of Samantabhadra there are vast kṣetras, with the discs of earth, water, fire, and wind all contained within them. In a single thought-moment, one takes an ineffable-ineffable number of steps, each step crossing an ineffable-ineffable number of Buddha-kṣetras; passing through an ineffable number of kalpas in this way from thought-moment to thought-moment, one cannot exhaust the bounds of a single pore. Looking back upon each and every pore of one's own body, Samantabhadra is also within them; each and every pore is identical to empty space, not obstructing one another. This is indeed the gate of nature-as-such, the constantly real dharmadhātu: practice manifests based on principle, and function matches the pervasiveness of substance. This is Sudhana's constant practice, the fulfillment of Samantabhadra's conduct. As it is said in the 'Ten Concentrations Chapter' of the Avataṃsaka Sūtra: 'Disciples of the Buddha, this bodhisattva mahāsattva has a lotus flower. That flower is vast, exhausting the limits of the ten directions, adorned with an ineffable number of petals, an ineffable number of jewels, and an ineffable number of fragrances. Those ineffable jewels each further manifest various kinds of jewels, pure, wondrous, and excellent, extremely well-settled. That flower constantly emits lights of various colors, universally illuminating all worlds of the ten directions without hindrance. A net of real gold covers over it; jewel bells gently sway, producing subtle and wondrous sounds. Those sounds expound the Dharma of all-knowledge. This great lotus flower is replete with the pure adornments of the Tathāgata, produced by all roots of goodness, characterized by auspiciousness, manifested by spiritual power, possessing ten thousand asaṃkhyeyas of pure merits, accomplished by the wondrous path of the bodhisattva, flowing forth from the mind of all-knowledge. The reflections of the Buddhas of the ten directions appear within it; the world gazes up at it as if at a stupa; of the sentient beings who see it, none do not pay homage. Produced from the true Dharma that is able to understand illusion, nothing in all worlds can serve as an analogy for it. The bodhisattva mahāsattva sits cross-legged upon this flower; the size of his body corresponds to the flower. Sustained by the spiritual power of all Buddhas, each and every pore of the bodhisattva's body emits rays of light as numerous as the dust motes of a million billion nayuta ineffable Buddha-kṣetras; each and every ray of light manifests mani jewels as numerous as the dust motes of a million billion nayuta ineffable Buddha-kṣetras, all named Treasury of Universal Light.'
38.7.5
adorned with various forms and colors, accomplished through immeasurable merits. Netting made of various jewels and flowers spread across and covered it from above, scattering hundreds of thousands of koṭis of nayutas of wondrous, superior fragrances, immeasurable forms and colors, and various adornments. Furthermore, there appeared an inconceivable canopy adorned with jewels that covered it from above. Each single maṇi jewel manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of pavilions. Each single pavilion manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of padmagarbha lion thrones. Each single lion throne manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of rays of light. Each single ray of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of forms and colors. Each single form and color manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of wheels of light. Each single wheel of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Vairocana maṇi jewel flowers. Each single flower manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of daises. Each single dais manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddhas. Each single buddha manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of supernatural transformations. Each single supernatural transformation purified hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of assemblies of sentient beings. Within each single assembly of sentient beings, there appeared hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of the sovereignties of all buddhas. Each single sovereignty rained down hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddha-dharmas. Each single buddha-dharma contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sūtras. Each single sūtra expounded hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma doors. Each single Dharma door contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma wheels entered by vajra-wisdom, each distinctly expounded with differentiated words. Each single Dharma wheel matured hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of realms of sentient beings. In each single realm of sentient beings, there were hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sentient beings who were tamed and subdued within the Buddha-Dharma.
“Sons of the Buddha! When bodhisattva-mahāsattvas abide in this samādhi, they manifest such realms of supernatural powers and immeasurable transformations, knowing them all to be like illusions and remaining free from defiled attachment.”
Now, the lotus signifies the simultaneity of cause and effect, purity and lack of defilement. How much more so for the inherently pure citta: it can initiate Samantabhadra's inexhaustible causal doors and fulfill Rocana's unconditioned ocean of fruition. Principle and phenomena interpenetrate; unfolding and gathering are simultaneous; arising and ending follow conditions yet remain without defiled attachment.
Furthermore, the “Chapter on the Ten Concentrations” states:
“Just as when someone is possessed by a ghost, his body trembles and shakes and cannot be at ease; the ghost does not show its own body, yet causes the other's body to be so. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in their own body and arise in another's body; they enter concentration in another's body and arise in their own body.
“Sons of the Buddha! Just as a corpse, by the power of an incantation, can rise and walk, and whatever task it performs is successfully accomplished—though the corpse and the incantation are distinct, in harmony they accomplish that task. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in the same realm and arise in a different realm; they enter concentration in a different realm and arise in the same realm.
“Sons of the Buddha! Just as a monk who has attained mastery over his mind can turn one body into many bodies, or turn many bodies into one body—the one body does not perish when the many bodies are born, nor do the many bodies perish when the one body is born. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in one body and arise in many bodies; they enter concentration in many bodies and arise in one body.
“Sons of the Buddha! Just as the great earth is of a single flavor, yet the sprouts and crops produced from it have all kinds of different flavors; though the earth is without distinction, the flavors are distinct. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: without conceptual differentiation, they enter concentration in one kind and arise in many kinds; they enter concentration in many kinds and arise in one kind.
“…Just as the palace where the Mahābrahmā King of Subtly Wondrous Light resides is called ‘The Most Supreme Pure Treasury of All Worlds’—in this great palace, all the four continents of the trichiliocosm are universally seen: the palaces of devas, palaces of nāgas, palaces of yakṣas, palaces of gandharvas, palaces of asuras, palaces of garuḍas, palaces of kiṃnaras, palaces of mahoragas, the dwellings of humans, and the three evil destinies; Mount Sumeru and various other mountains; oceans, rivers, lakes, marshes, and springs; cities, towns, and villages; forests and various jewels—all such various adornments, to the very limits of the Great Iron Ring Mountains, and even the fine wandering dust in the sky, all appear within this Brahmā palace without exception, just as a face is seen in a bright mirror. Bodhisattva-mahāsattvas who abide in this great samādhi of the differentiated bodies of all sentient beings know various realms, see various buddhas, liberate various assemblies, realize various dharmas, accomplish various practices, fulfill various understandings, enter various samādhis, give rise to various supernatural powers, obtain various wisdoms, and abide in various moments.”
Furthermore, the “Chapter on Entering the Dharmadhātu” states: “At that time, the youth Sudhana, having formed this thought, immediately went to the night goddess Sarvanagararakṣā-saṃbhavatejaḥśrī. He saw that night goddess in the bodhimanda of the Tathāgata’s assembly, seated upon a padmagarbha lion throne, having entered the liberation called ‘Banner of Great Power and Universal Joy.’ From every single hair-pore upon her body, she emitted clouds of transformation bodies of immeasurable varieties, expounding the Dharma with wondrous sounds according to what was appropriate, universally gathering all immeasurable sentient beings, causing them all to rejoice and attain benefit… Furthermore, she emitted clouds of bodies as numerous as the atoms of all worlds, universally going before all sentient beings, in every thought displaying all the practices and vows of Samantabhadra Bodhisattva, in every thought displaying the pure great vows filling the dharmadhātu, in every thought displaying the adornment and purification of all oceans of worlds, in every thought displaying offerings to all oceans of tathāgatas.”
38.7.6
In thought after thought, he manifests entry into the sea of all Dharma doors. In thought after thought, he manifests entry into the sea of worlds numerous as all the dust motes. In thought after thought, in all lands, he purely practices the path to all-knowledge throughout all kalpas of the future. In thought after thought, he manifests entry into the powers of the Tathāgata. In thought after thought, he manifests entry into the sea of expedient means of all three periods of time. In thought after thought, he manifests going to all lands, displaying various supernatural transformations. In thought after thought, he manifests all the practices and vows of all bodhisattvas, causing all sentient beings to abide in all-knowledge. What is performed in this way is constantly without cease. Therefore, the *Xuanfu song* says: 'In time and place, Indra's net appears in manifold layers; the supernatural penetrations of all-knowledge are unimpeded.' Such practice of Indra's net and inexhaustible source, if viewed from the door of mutual reliance through dependent origination, then the hidden and the manifest alternately arise, and the one and the many mutually enter. If viewed from the door of the interpenetration of the Dharma nature, then emptiness and existence meld together, and principle and phenomena are mutually identical. Up to all wisdom of unimpeded supernatural powers and the doors of entering and emerging from marvelous concentration—none leave the inexhaustible true mind, and it is this that brings about non-obstruction. One must return to the mirror of the source, which naturally illumines. Furthermore, subsuming them under the six characteristics and the ten profundities, they are clearly visible. Third is the door of the simultaneous establishment of the secret, the hidden, and the manifest. This is explained in terms of conditions. Thus, within a single thought-moment, the Tathāgata realizes the Way through the eight aspects, not going beyond the boundary of a single kṣaṇa. For the time of descending to be born is precisely the time of realizing the Way, is precisely the time of saving beings, is precisely the time of entering extinction. Why is this? Because all phenomena are simultaneously and completely established. When one is established, all are established; therefore it is called secret. For this reason, when hidden, the one mind is without characteristic; when manifest, the myriad phenomena display forms. Nature and characteristic are simultaneous; emptiness and existence are unimpeded. Fourth is the door of the subtle and minute mutual containment and establishment. This is explained with respect to characteristics. The subtle and minute has two aspects: First, the subtle and minute as the contained. Since a pore accords with nature, it can contain all lands. Because the lands preserve their characteristics, they cannot pervade; therefore what is contained is subtle and minute. Second, the subtle and minute as the container. Because a single dust mote and a single hair can immediately contain them, all principles and phenomena, primary and secondary, the one and the many, defiled and pure, and so forth, all appear simultaneously from within the one mind. If various doors are hidden and reflected, mutually manifesting and revealing, layer upon layer, establishing their inexhaustibility, they are subsumed under the door of Indra's net. If the various doors appear brilliantly and simultaneously all at once, just like a bundle of arrows showing their tips together without obstructing one another, they are subsumed under this subtle and minute door. As a sūtra explains: 'Within a single dust mote, one sees ineffably differentiated pure and defiled lands.' And it says: 'Inexhaustible Buddha lands do not leave a single dust mote.' Fifth is the door of the different establishment of distinct phenomena across the ten periods of time. This is explained in terms of the three periods of time. Such ten periods of time, by the power of dependent origination, are mutually identical and mutually enter, yet without losing the characteristics of before and after, short and long, of the three periods of time; hence it is called 'distinct phenomena'. The ten phenomena of all doctrines, meanings, principles, phenomena, and so forth, are mutually identical and mutually enter, yet without losing their initial and final distinctions; hence it is called 'different establishment'. As for the ten periods of time: the three periods of time successively and mutually identify and enter, thus becoming nine periods of time. Bundling them into a single thought-moment, this single thought-moment is the equal period of time; combining it with the preceding nine makes ten periods of time. Just as five fingers form a fist without losing the five fingers, the ten periods of time in a single thought-moment do not destroy the short and the long. A verse in the *Avataṃsaka-sūtra* says: 'Immeasurable, countless kalpas / are understood as simply a single thought-moment; / knowing that thought-moments are also without thought-moment, / one sees the world in this way. / Immeasurable lands / are all traversed in a single thought-moment; / passing through immeasurable kalpas, / one does not move from one's original place. / Ineffable kalpas / are precisely an instant; / do not see short and long, / for phenomena are fundamentally of the kṣaṇa. / The mind abides in the world; / the world abides in the mind; / regarding this, one does not falsely produce / the differentiation of two or not-two.' Again, a verse in the Chapter on Dedication of Merit says: 'All kalpas, numbered and unnumbered, / the bodhisattva fully understands as simply a single thought-moment; / skillfully entering the practices of bodhi in this regard, / he always diligently cultivates without falling back.' Sixth is the door of all repositories possessing virtues both pure and mixed. This is explained in terms of various practices. For example, if explained in terms of a single door of giving, then all myriad phenomena are called giving; this is pure. Yet this door of giving fully possesses the myriad practices such as all the pāramitās; this is mixed. Such purity and mixture do not obstruct each other, hence it is called 'possessing virtues'. Because the meanings of pure and mixed are not confounded in the slightest, the primary and secondary are mutually established, the capable and the object mutually generate, possessing virtues in perfect interpenetration, aiding and containing without impediment. Seventh is the door of the mutual containment yet difference of the one and the many. This is explained in terms of principle. Such dependent origination of the one and the many is entirely the dynamic function of the sea-seal of the Dharma nature, the real virtue within the dharmadhātu; therefore it can be like this, not because it is accomplished through the practice of conditioned expedients. In accordance with clear tranquility, one discusses the meaning of the one; in accordance with the function of wisdom, one reveals the multiple doors. Neither one nor many, it constantly does not lose its substance; yet many and yet one, how could it hinder according with conditions? In this great dhāraṇī-phenomenon of dependent origination, if there were no one, all would not be established. What is called 'one' is not an intrinsic-nature one, because it is established through dependent origination; up to 'ten', none have an intrinsic nature, because ten is established through conditions. Therefore, all dependent originations are without intrinsic nature. If a single condition is removed, all are not established. Therefore, only when the one fully contains the many can it be named the 'one' of dependent origination. Consequently, the many is within the one and the one is within the many, mutually containing without obstruction, yet they are not identical.
Linked texts (1)
- 宗鏡錄 — Classical Chinese