---
title: "宗鏡錄 · 38"
description: "宗镜录是北宋高僧延寿大师编纂的一部重要佛教典籍，成书于10世纪。延寿大师为法眼宗第三代祖师，融会禅、教、净诸宗思想，主张禅教一致。全书共一百卷，以问答形式系统阐述佛教义理，内容涵盖心性论、修行法门、教相判释等核心议题，被誉为中国佛教的百科全书。该书在宋代即受皇室推崇，对后世禅宗发展影响深远，是研究中国佛教思想史的重要文献，在汉传佛教中具有承前启后的重要地位，至今仍为佛学研究者所重视。"
url: "https://rushiwowen.co/en/r/cma8xsh7o17g1l4049hz0ge39"
---

## 宗鏡錄卷第三十八

> Volume 38 of the Record of the Mirror of the Source

慧日永明寺主智覺禪師延壽集

> Collection by the Great Master Yongming Yanshou, Abbot of Huiri Yongming Temple

夫初後之位。不離本覺。能所之化。唯是一心。若悟本稱覺。則本不可得。若不可得。行位徒施。得與不得。其旨如何。

> The positions of beginning and end do not depart from original enlightenment. The transformation of perceiver and perceived is but one mind. If one awakens to the original and calls it enlightenment, then the original cannot be grasped. If it cannot be grasped, then practice and stages are applied in vain. What is the meaning of attaining and not attaining?

答。得而不得。始本之覺無差。不得而得。妙證之時玄會。如金剛三昧經云。佛言。善男子。五位一覺。從本利入。若化眾生。從其本處。舍利弗言。云何從其本處。佛言。本來無本處。於無處本際。入實。發菩提。而當成聖道。何以故。善男子。如手執彼空。不得非不得。論釋云。舉疑發起云。若本處。應得入。若得入。非無本處。為遣是疑。故引喻釋。手執彼空者。手執喻能入之行處。空喻所入之本。不得者。虛空無形可握故。非不得者。握內不無虛空故。本利亦爾。本來無本處性。故不可得。無本之本不無。故非不可得也。斯則悟本稱得。非向外求。若有所求即是失本。又若有所得。不得菩提。以無得故。出生菩提故。又無得之法。非在得外。要求一切法。方盡無得之原。如發菩提心論云。於無法中。說諸法相。於無得中。說有得法。如見之事。諸佛境界。然雖求一切法。以了無得故。即無所依。無所求中。吾故求之耳。故大寶積經云。佛問文殊。依何正修行。文殊曰。正修行者。為無所依。釋曰。凡有言教所詮。並證一心之義。若心外見法。是邪修行。則有所依故。若正修行。不依一物。所依既寂。能依亦亡。能所俱空。邪正雙泯。即正修行矣。無生義云。經言。法離眼耳鼻舌身意。是故六根不能取。故言學者無取。大智度論言。譬如𧉑𬟼蟲處處能集。唯不能集火中。眾生意識。亦復如是。預是可聞見法。悉皆能緣。而不能緣般若。故知般若性離。意不能取。又能取之人。性復自空。故不能取。若以眼取。如經言。眼性復空。若以耳取。耳性又空。若以手取。手性又空。若以意取。意性又空。人與法共是一如。如不能取得如也。空不能取得空。即是學者無取。故言無得。又一念心起。有二種覺。一約有心者。察一念纔起。後念不續。即不成過。所以禪門中云。不怕念起。唯慮覺遲。又云。瞥起是病。不續是藥。以心生即是罪生時故。是以初心攝念為先。是入道之階漸。如諸經要集云。攝心一處。便是功德叢林。散慮片時。即名煩惱羅剎。所以曇光釋子。降猛虎於膝前。螺髻仙人。宿巢禽於頂上。乃至森羅不能自觸。要須因倚諸根內想感發。何以知然。今有心感於內。事發於外。或緣於外。起染於內。故知內外相資。表裏遞用。君臣心識。不可備捨。故經云。心王若正。則六臣不邪。識意惛沈。則其主不明。今悔六臣。當各慚愧制禦六根。不令馳散也。法句經心意品云。昔佛在世時。有一道人。在河邊樹下學道。十二年中。貪想不除。走心散意。但念六欲目色耳聲。鼻香口味。身受心法。身靜意遊。曾無寧息。十二年中。不能得道。佛知可度。化作沙門。往至其所。樹下共宿。須臾月明。有龜從河中出。來至樹下。復有水狗飢行求食。與龜相逢。便欲噉龜。龜縮其頭尾。及其四脚。藏於甲中。不能得噉。水狗小遠。復出頭足。行步如故。不能奈何。遂便得脫。於是道人。問化沙門。此龜有護命之鎧。水狗不能得其便。化沙門答言。吾念世人。不如此龜。不知無常。放恣六情。外魔得便。形壞神去。生死無端。輪轉五道。苦惱百千。皆意所造。宜自勉勵求滅度安。於是化沙門即說偈言。藏六如龜。防意如城。慧與魔戰。勝則無患。是以意地若息。則六趣俱閑。一切境魔不能為便。如龜藏六。善護其命。起信論云。若後念覺知前念。此雖名覺。猶為不覺。故約有心說。以是初行凡夫故。二約無心者。知初起時即無初相。不待後念更滅。以正生一念之時。畢竟不可得故。如五十校計經云。菩薩問佛言。罪生復滅。何以故。我了不見。佛問諸菩薩。汝曹心寧轉不。諸菩薩報佛言。我心轉生。設我心不轉生。亦不能與佛共語。佛問諸菩薩言。若心生時。寧還自覺心生不。諸菩薩言。我但識見因緣時。不覺初起生時。佛言。如汝所說。尚不能知心初生時。何能無罪。故知不察最初一念因成之假。寧免後念相續成事之過乎。以一切生死煩惱。皆因不覺故。若智為先導。咎何由生。又若了心外無法。則情想不生。不用加功。直入不思議地。如清涼鈔云。經明十地法體。心言路絕。釋不思議。謂言語道斷。心行處滅。據法望情。名不思議。以其法外本無情故。其義云何。情相之興。原由妄想。妄想故。便有相生。以依相故。復起心想。隨名取實。即是覺觀。依此覺觀。便起言說。依言說已。復起妄心想。取所說法。此即言語。以之為道。心以為行。於是相想熾然不息。今契法實。滅除妄想。相即不生。相不生故。立名心滅。名心滅故。名即不生。名不生故。覺觀不起。覺不起故。言說隨亡。言說亡故。不復依言取於所說。不取說故。言語道斷。心行處滅。心行滅故。名不思議。以法出情。心言不及。故不思議。是知妄想心亡。境界緣滅。如灸病得穴。永斷病原。可謂覺寶之良醫矣。

> Answer: To attain yet not to attain—this is the initial and ultimate awakening, undifferentiated. Not to attain yet to attain—this is the wondrous realization at the moment of profound comprehension. As the \*Vajra Samadhi Sutra\* says: The Buddha declared, "Good man, the five stages are one awakening, entered from the original benefit. If one transforms beings, it is from their original ground." Shariputra asked, "What does it mean to be from the original ground?" The Buddha replied, "Originally there is no ground. In the groundlessness, at the boundary of the original, one enters reality, arouses bodhi, and accomplishes the holy path. Why? Good man, it is like grasping space with the hand—not attaining, yet not not-attaining." The commentary explains: A doubt is raised: "If there is an original ground, one should be able to enter it. If one enters, then it is not without ground." To dispel this doubt, the simile is cited. "Grasping space with the hand"—the hand grasping symbolizes the practice of entering; space symbolizes the original ground to be entered. "Not attaining" means space has no form to be grasped. "Not not-attaining" means within the grasp, space is not absent. Likewise with the original benefit: originally there is no ground-nature, hence it cannot be attained. Yet the groundless ground is not nonexistent, hence it is not unattainable. Thus, awakening to the original is called attainment—not a seeking outside. If there is seeking, that itself is losing the ground. Moreover, if there is attainment, bodhi is not attained; because there is no attainment, bodhi is born. Furthermore, the dharma of no-attainment is not apart from attainment. One must seek all dharmas to exhaust the source of no-attainment. As the \*Bodhicitta Treatise\* says: "Within the dharma-less, the characteristics of all dharmas are spoken; within no-attainment, the dharma of attainment is proclaimed. Such seeing is the domain of the Buddhas." Yet although one seeks all dharmas, by understanding no-attainment, one becomes without reliance. In the state of no-seeking, I therefore seek it. Thus the \*Mahāratnakūṭa Sutra\* says: The Buddha asked Manjushri, "What is correct practice based on?" Manjushri replied, "Correct practice is to be without reliance." The commentary explains: All verbal teachings point to and affirm the meaning of one mind. If one sees dharmas outside the mind, that is deviant practice—because there is reliance. If one practices correctly, one relies on nothing. When the relied-upon is still, the relying also vanishes. Both subject and object are empty; deviant and correct both disappear—that is correct practice. The \*Birthlessness Doctrine\* says: The sutra states, "The dharma is free from eye, ear, nose, tongue, body, and mind; therefore the six faculties cannot grasp it." Hence it is said that the practitioner has no grasping. The \*Great Perfection of Wisdom Treatise\* says: For example, the moth can gather on many places, but cannot gather in fire. The consciousness of sentient beings is likewise—it can condition whatever is audible or visible, but cannot condition prajñā. Therefore know that prajñā's nature is apart, and the mind cannot grasp it. Moreover, the grasper's nature is itself empty, so it cannot grasp. If one grasps with the eye, the sutra says the eye-nature is empty. If one grasps with the ear, the ear-nature is also empty. If one grasps with the hand, the hand-nature is empty. If one grasps with the mind, the mind-nature is empty. Person and dharma are one thusness; thusness cannot grasp thusness. Emptiness cannot grasp emptiness. This is the practitioner's non-grasping. Hence it is called no-attainment. Again, when a single thought arises, there are two kinds of awakening. First, with regard to the mind that has thoughts: observing that a thought has just arisen and that the subsequent thought is not continued—then no fault is formed. Thus the Chan school says, "Do not fear thoughts arising; only worry about awakening being slow." It also says, "A sudden flash is the sickness; not continuing is the medicine." Because when the mind arises, that is when guilt is born. Therefore, for beginners, restraining thought is foremost—it is the gradual step on the path. As the \*Collection of Essentials from the Sutras\* says: "When the mind is gathered in one place, it becomes a grove of merit. When thoughts scatter for even a moment, it is called the demon of affliction." Thus the monk Tan Guang subdued a fierce tiger at his knee; the coiled-hair immortal let nesting birds perch on his head. Even all external phenomena cannot touch each other by themselves—they must rely on the roots and inner thoughts to be triggered. How do we know this? Now the mind is affected within, and events manifest without; or one is conditioned by the external and defilement arises within. Therefore we know that internal and external support each other, surface and depth reciprocally function. The mind-king and the mental factors cannot all be discarded. Thus the sutra says: "If the mind-king is upright, the six ministers are not deviant. If consciousness is dull and sunken, the sovereign is unclear." Now, to repent the six ministers, one should each feel shame and control the six faculties, not letting them run wild. The \*Dharmapada\*, in the chapter on mind, says: In the past, when the Buddha was in the world, there was a monk practicing under a tree by a river. For twelve years, his thoughts of craving were not removed. His wandering mind scattered, thinking only of the six desires—colors for the eyes, sounds for the ears, fragrances for the nose, tastes for the mouth, sensations for the body, and mental objects. His body was still but his mind roamed, never resting. In twelve years, he could not attain the path. The Buddha, knowing he was ready to be saved, transformed into a monk and went to his place. They lodged together under the tree. After a moment, under the bright moon, a turtle came out of the river and arrived beneath the tree. Then an otter, hungry and roaming for food, met the turtle and wanted to devour it. The turtle withdrew its head, tail, and four legs, hiding them in its shell. The otter could not eat it. When the otter moved a little away, the turtle extended its head and limbs again and walked as before. The otter could do nothing about it, and the turtle thus escaped. Then the monk asked the transformed monk, "This turtle has armor that protects its life—the otter could not find an opportunity." The transformed monk replied, "I think people in the world are not like this turtle. They do not know impermanence, and indulge their six emotions freely. External demons find their opportunity. When the body decays, the spirit departs, and birth and death have no end—revolving through the five realms, with hundreds of thousands of afflictions, all created by the mind. You should encourage yourself and strive for the peace of nirvāṇa." Then the transformed monk spoke this verse: > Hide the six like the turtle, > Guard the mind like a fortress. > With wisdom, fight the demon— > Victory brings no calamity. Therefore, if the ground of mind is stilled, all six realms are at rest, and all environmental demons can find no opportunity—like the turtle hiding its six parts, well protecting its life. The \*Awakening of Faith\* says: "If a later thought is aware of a previous thought, this is called awakening, yet it is still non-awakening." Thus it is spoken with regard to the mind that has thoughts, because this is the stage of a beginning practitioner. Second, with regard to the mind free from thoughts: one knows that at the moment of initial arising, there is no initial characteristic—one does not wait for a later thought to extinguish it. Because at the very moment a single thought arises, it is ultimately unattainable. As the \*Fifty Calculations Sutra\* says: A bodhisattva asked the Buddha, "Guilt arises and then ceases—why do I not see it?" The Buddha asked the bodhisattvas, "Does your mind turn?" The bodhisattvas replied, "Our minds turn and arise. If our minds did not turn and arise, we could not speak with the Buddha." The Buddha asked, "When the mind arises, do you realize the mind arising?" The bodhisattvas said, "We only recognize the causes and conditions; we do not notice the moment of initial arising." The Buddha said, "As you say, you cannot even know the mind's initial arising—how can you be without guilt?" Hence we know: if one does not examine the provisional arising of the first thought from causes, how can one avoid the fault of subsequent thoughts forming into deeds? Because all birth, death, and affliction arise from non-awakening. If wisdom leads the way, how could fault arise? Furthermore, if one understands that there is no dharma outside the mind, then emotions and thoughts do not arise. Without need for added effort, one directly enters the inconceivable ground. As the \*Qingliang Commentary\* says: The sutra clarifies that the substance of the ten grounds is where mind and speech end. "Inconceivable" is explained as: the path of speech is cut off, and the place of mental activity ceases. Viewed from the dharma against emotion, it is called inconceivable—because originally there is no emotion outside the dharma. What does this mean? The arising of emotional appearances originates from delusive thought. Because of delusive thought, appearances arise. Depending on appearances, thoughts of mind arise again. Following names, one grasps at reality—that is discrimination. Based on this discrimination, speech arises. Based on speech, delusive thoughts arise again, grasping at the dharma spoken. This is how speech becomes a path and mind becomes activity—thus appearances and thoughts blaze without rest. Now, when one accords with the reality of dharma and extinguishes delusive thought, appearances do not arise. Because appearances do not arise, name-mind ceases. Because name-mind ceases, names do not arise. Because names do not arise, discrimination does not arise. Because discrimination does not arise, speech accordingly vanishes. Because speech vanishes, one no longer relies on words to grasp what was spoken. Because one does not grasp speech, the path of speech is cut off, and the place of mental activity ceases. Because mental activity ceases, it is called inconceivable. Because the dharma transcends emotion, mind and speech cannot reach it—hence it is inconceivable. Thus we know: when delusive thought ceases, the conditions of objects also cease—like acupuncture striking the vital point, permanently cutting off the source of illness. This can truly be called the good physician of the awakening jewel.

問。諸法所生。唯心所現者。若從心現。即自性癡。若執緣。生即他性癡。若心緣和合而生。即共性癡。若非心非緣而生。即無因癡。如何通明免墮四執。

> Question: It is said that all phenomena arise from the mind alone—they are simply manifestations of consciousness. If they arise from the mind, that would be the delusion of self-nature. If they depend on conditions, that would be the delusion of other-nature. If they arise from the combination of mind and conditions, that would be the delusion of both. If they arise from neither mind nor conditions, that would be the delusion of no-cause. How can we understand this thoroughly and avoid falling into these four extremes?

答。若論四性實智。於自相門中。俱不可說。若以四悉檀智。於共相門中。亦可得說。如止觀。

> Answer: When discussing the true wisdom of the Four Characteristics (birth, existence, change, and death), none can be explained in terms of their individual nature. However, when using the wisdom of the Four Modes of Teaching (according to worldly needs, to suit individual capacities, to cure specific ills, and to reveal the highest truth), these can be explained in terms of their shared characteristics, as taught in the \*Shamatha and Vipashyana\* (Stopping and Seeing) meditation manual.

問。心起必託緣。為心具三千法。為緣具。為共具。為離具。若心具者。心起不用緣。若緣具者。緣具不關心。若共具者。未共各無。共時安有。若離具者。既離心離緣。那忽心具。四句尚不可得。云何具三千法耶。

> Question: When the mind arises, it must rely on conditions. Does the mind inherently possess the three thousand realms? Or do the conditions possess them? Or do both together possess them? Or do they exist apart from each other? If the mind inherently possesses them, then when the mind arises, it would not need conditions. If the conditions possess them, then the conditions would not depend on the mind. If both together possess them, then before they combine, neither has them—so how could they exist when combined? If they exist apart from each other, then since they are separate from the mind and separate from conditions, how could the mind suddenly possess them? Since none of these four possibilities can be established, how can it be said that the mind possesses the three thousand realms?

答。地人云。一切解惑真妄。依持法性。法性持真妄。真妄依法性也。攝大乘論云。法性不為惑所染。不為真所淨。故法性非依持。言依持者。阿賴耶是也。無沒無明。盛持一切種子。若從地師。則心具一切法。若從攝師。則緣具一切法。此兩師各據一邊。若法性生一切法者。法性非心非緣。非心故。而心。生一切法者。非緣故。亦應緣生一切法。何得獨言法性是真妄依持耶。若言法性非依持。賴耶是依持。離法性外。別有賴耶依持。則不關法性。若法性不離賴耶。賴耶依持。即是法性依持。何得獨言賴耶是依持。又違經。經言。非內非外。亦非中間。亦不常自有。又違龍樹。龍樹云。諸法不自生。亦不從他生。不共不無因。更就譬檢。為當依心故有夢。依眠故有夢。眠法合心故有夢。離心離眠故有夢。若依心有夢者。不眠應有夢。若依眠有夢者。死人如眠應有夢。若眠心兩合而有夢者。眠人那有不夢時。又眠心各有夢。合可有夢。各既無夢。合不應有。若離心離眠而有夢者。虛空離二。應常有夢。四句求夢尚不得。云何於眠夢見一切事。心喻法性。眠喻賴耶。云何偏據法性賴耶。生一切法。當知四句求心不可得。求三千法亦不可得。既橫從四句生三千法不可得者。應從一念心滅生三千法耶。心滅尚不能生一法。云何能生三千法耶。若從心亦滅亦不滅生三千法者。亦滅亦不滅。其性相違。猶如水火。二俱不立。云何能生三千法耶。若謂心非滅非不滅生三千法者。非滅非不滅。非能非所。云何能生三千法耶。亦縱亦橫求三千法亦不可得。非縱非橫求三千法亦不可得。言語道斷。心行處滅。故名不可思議境。大涅槃經云。生生不可說。生不生不可說。不生生不可說。不生不生不可說。即此義也。當知第一義中一法不可得。況三千法。世諦中。一心尚具無量法。況三千耶。如佛告德女。無明內有不。不也。外有不。不也。內外有不。不也。非內非外有不。不也。佛言。如是而有。大涅槃經云。有因緣故。亦可得說。謂四悉檀因緣也。雖四句冥寂。慈悲憐愍。於無名相中。假名相說。或作世界說心具一切法。聞者歡喜。如言三界無別法。唯是一心造。即其文也。或說緣生一切法。聞者歡喜。如言五欲。令人墮惡道。善知識者。是大因緣。所謂化導令得見佛。即其文也。或言因緣共生一切法。聞者歡喜。如偈言。水銀和真金。能塗諸色像。功德和法身。應現處處往。即其文也。或言離生一切法。聞者歡喜。如言十二因緣非佛作。非天人脩羅作。性自爾。即其文也。此四句即世界悉檀。說。心生三千一切法。云何為人悉檀。如言佛法如海。唯信能入。信則道原功德母。一切善法由之生。汝但發三菩提心。是則出家。禁戒具足。聞者生信。即其文也。或說緣生一切法。如言若不值佛。當於無量劫墮地獄苦。以見佛故。得無根信。如從伊蘭出生栴檀。聞者生信。即其文也。或說合生一切法。如言心水澄清。珠相自現。慈善根力。見如此事。聞者生信。即其文也。或說離生一切法。如言非內觀。得是智慧。乃至非內外觀。得是智慧。若有住著。先尼梵志。小信尚不可得。況捨邪入正。聞者生信。即其文也。是為為人悉檀四句。說心生三千一切法也。云何對治悉檀。說心治一切法。如言得一心者。萬邪滅矣。即其文也。或說緣治一切惡。如說得聞無上大慧。明。心定如地。不可動。即其文也。或說因緣和合治一切惡。如言一分從思生。一分從師得。即其文也。或說離治一切惡。我坐道場時。不得一法。實空拳誑小兒。誘度於一切。即其文也。是為對治悉檀。心破一切惡。云何第一義悉檀。心得見理。如言心開意解。豁然得道。或說緣能見理。如言須臾聞之。即得究竟三菩提。或說因緣和合得道。駛馬見鞭影。即得正路。或說離能見理。如言無所得。即是得。已是得無所得。是名第一義四句見理。何況心生三千法耶。佛旨盡淨。不在因緣共離。即世諦。是第一義諦也。又四句俱皆可說。說因亦是。緣亦是。共亦是。離亦是。若為盲人。說乳若貝。若粖。若雪。若鵠。盲聞諸說。即得解。乳即世諦。是第一義諦。當知終日說。終日不說。終日不說。終日說。終日雙遮。終日雙照。即破即立。即立即破。經論皆爾。天親龍樹。內鑒冷然。外適時宜。各權所據。而人師偏解。學者局執。遂興矢石。各保一邊。大乖聖道也。若得此意。俱不可說。俱可說。若隨便宜者。應言無明法。法性。生一切法。如眠法。法心。則有一切夢事。心與緣合。則三種世間。三千相性。皆從心起。一性雖少而不無。無明雖多而不有。何者。指一為多。多非多。指多為一一非少。故名此心為不思議境也。若解一心一切心。一切心一心。非一非一切。乃至遍歷一切。皆是不可思議境。已上依台教所說。今依華嚴無礙法界自性緣起。說不思議境界者。如華嚴入法界品中。善財童子。於毘盧遮那莊嚴藏大樓閣前。五體投地。暫時斂念。思惟觀察。以深信解大願力故。入遍一切處智慧身平等門。普現其身。在於一切如來前。一切菩薩前。一切善知識前。一切如來塔廟前。一切如來形像前。一切諸佛諸菩薩住處前。一切法寶前。一切聲聞辟支佛。及其塔廟前。一切聖眾福田前。一切父母尊者前。一切十方眾生前。皆如上說。尊重禮讚盡未來際無有休息。等虛空。無邊量故。等法界。無障礙故。等實際。遍一切故。等如來。無分別故。猶如影。隨智現故。猶如夢。從思起故。猶如像。示一切故。猶如響。緣所發故。無有生。遞興謝故。無有性。隨緣轉故。又決定知一切諸報。皆從業起。一切諸果。皆從因起。一切諸業。皆從習起。一切佛興。皆從信起。一切化現諸供養事。皆悉從於決定解起。一切化佛。從敬心起。一切佛法。從善根起。一切化身。從方便起。一切佛事。從大願起。一切菩薩所修諸行。從迴向起。一切法界廣大莊嚴。從一切智境界而起。離於斷見。知迴向故。離於常見。知無生故。離無因見。知正因故。離顛倒見。知如實理故。離自在見。知不由他故。離自他見。知從緣起故。離邊執見。知法界無邊故。離往來見。知如影像故。離有無見。知不生滅故。離一切法見。知空無生故。知不自在故。知願力出生故。離一切相見。入無相際故。知一切法如種生芽故。如印生文故。知質如像故。知聲如響故。知境如夢故。知業如幻故。了世心現故。了果因起故。了報業集故。了知一切諸功德法。皆從菩薩善巧方便所流出故。善財童子。入如是智。端心潔念。於樓觀前。舉體投地慇懃頂禮。不思議善根。流注身心。清涼悅澤。從地而起。一心瞻仰。目不暫捨。合掌圍遶經無量匝。作是念言。此大樓閣。是解空無相無願者之所住處。是於一切法無分別者之所住處。是了法界無差別者之所住處。是知一切眾生不可得者之所住處。是知一切法無生者之所住處。是不著一切世間者之所住處。是不著一切窟宅者之所住處。是不樂一切聚落者之所住處。是不依一切境界者之所住處。是離一切想者之所住處。是知一切法無自性者之所住處。是斷一切分別業者之所住處。是離一切想心意識者之所住處。是不入不出一切道者之所住處。是入一切甚深般若波羅蜜者之所住處。是能以方便住普門法界者之所住處。是息滅一切煩惱火者之所住處。是以增上慧。除斷一切見愛慢者之所住處。是出生一切諸禪解脫三昧通明。而遊戲者之所住處。是觀察一切菩薩三昧境界者之所住處。是安住一切如來所者之所住處。是以一劫入一切劫。以一切劫入一劫。而不壞其相者之所住處。是以一剎入一切剎。以一切剎入一剎。而不壞其相者之所住處。是以一法入一切法。以一切法入一法。而不壞其相者之所住處。是以一眾生入一切眾生。以一切眾生入一眾生。而不壞其相者之所住處。是以一佛入一切佛。以一切佛入一佛。而不壞其相者之所住處。是於一念中。而知一切三世者之所住處。是於一念中。往詣一切國土者之所住處。乃至爾時善財童子。恭敬右遶彌勒菩薩摩訶薩已。而白之言。唯願大聖。開樓閣門。令我得入。時彌勒菩薩。前詣樓閣。彈指出聲。其門即開。命善財入。善財心喜。入已還閉。見其樓閣廣博無量。同於虛空。乃至自見其身。遍在一切諸樓閣中。具見種種不可思議自在境界。彌勒三生行菩薩行。八相成道之事。爾時彌勒菩薩摩訶薩。即攝神力。入樓閣中彈指作聲。告善財言。善男子。起。法性如是。此是菩薩知諸法智因緣聚集。所現之相。如是自性。如幻如夢如影如像。悉不成就。乃至譬如幻師。作諸幻事。無所從來。無所至去。雖無去來。以幻力故。分明可見。彼莊嚴事。亦復如是。無所從來。亦無所去。雖無來去。然以慣習不可思議幻智力故。及由往昔大願力故。如是顯現。釋曰。彈指出聲。其門即開者。創發明處。豁見性時。名之為開。入已還閉者。所悟如本。非從新得。故云還閉。或云。慈氏菩薩彈指出聲。其門即開者。明聲是震動啟發之義。彈指者。去塵之義。塵亡執去。法門自開。善財入已。其門還閉者。以迷亡智現。名之為開。智無內外中間。無出無入。無迷無證。名為還閉。見其樓閣廣博無量。同於虛空者。智境界也。如是自性。如幻如夢如影如像。悉不成就者。總上一切不思議無邊佛事境界。以真如之性。法爾隨緣。雖即隨緣。法爾歸性。以隨緣時。似有顯現。如看幻法。不有而有。猶觀夢境。不見而見。若水中之影。非出非入。似鏡裏之像。不內不外。以無性隨緣故。理不成就。以隨緣無性故。事不成就。若理事不成。即一切法俱不成。故云悉不成就。但如是如是顯現。如是如是證知。了了分明。還同宗鏡。光光涉入。影影相含。如十玄門重重無盡。十玄門者。一同時具足相應門。智儼師釋云。此約相應無前後說。此十玄門。一一皆具十法。同時具足。一教義。二理事。三境智。四行位。五因果。六依正。七體用。八人法。九逆順。十感應。隨有一處。即具此十法。悉皆同時具足。今且據因果同時。若小乘說因果。即轉因以成果。因滅始果成。若大乘因果。亦得同時。而不彰無盡。如似舍緣以成舍。因果同時成。而不成餘物。以因有親疎故。所以成有盡也。若一乘宗明。因果同時者。舉疎緣以入親。是故如舍成時。一切法界皆一時成也。若有一法不成。此舍亦不成。如似初步若到。一切步皆到。若有一步非到者。一切步皆非到也。故經云。雖成等正覺。不捨初發心。所以一成一切成。為一際法門也。二因陀羅網境界門。此約譬說。如帝釋殿上珠網一一珠中。互現一切影像。無盡。一寶珠內。千光萬色。重重交映。歷歷區分。況此一心法界中。一切人法境智。重重涉入。以真如性畢竟無盡故。重重復重重。無盡復無盡也。論云。帝網有別者。唯智能知。非眼所見。帝網者。此網乃是眾寶絲縷所共合成。其善住法堂。縱廣四十由旬。亦是眾寶所共合成。其網一一絲孔之中。皆有明珠。其珠體瑩淨。寶網交羅。互相映現。一一珠網之中。皆有珠網全身。及四十由旬寶殿。各各全身。於中互相顯現。如珠及網所有影現。其殿一一梁棟。一一椽柱。一一牆壁。一一栱枓。一一鏡像之中。皆有全身殿網珠影。重重。互相映現。故云。如天帝網。重重無盡。今此法門。亦復如是。一一位中。一一法中。一一塵中。一一境像中。一一名字中。及以九世十世。一一互周法界。並以真俗二智。互體交參。周遍法界。如法界品中云。善財所參。始於文殊。末至彌勒普賢。五十三善知識。其中比丘比丘尼。優婆塞優婆夷。童男童女。仙人外道。婆羅門。長者居士。天神地神。夜神晝神。國王王妃。諸大菩薩等。各各處大道場。互為主伴。同說舍那境界。若佛出世。若不出世。此法界法爾常住。無有變異。又如善財至彌勒佛所。初登一閣。入已。見其閣中。廣博無量。同於虛空。別有不可說樓閣布列其中。一一亦等虛空。一一閣中皆聞。彌勒菩薩。轉一生菩薩所有法門。一一閣內。境像之中。會三世事無有前後。彌勒是當來成佛。善財即始發心。一念之間而能相會。此乃依於法界智乘成佛。非論前後。以古印今。以今通古。融合無二。又以一閣是總。一智含其萬善。多閣為別。體用重重。自在無礙。此是善財。乘本不動智乘。從凡入聖。至此樓閣中。與三世佛。會同無二。總別同異帝網之門。一切眾生。有能發心乘者。亦復如是。未見普賢。起等虛空廣大心。即聞普賢名字。便見自身。入普賢身。觀普賢一一毛孔中。皆有廣大剎土。地水火風輪。咸在其中。於一念中。舉不可說不可說步。一步。過不可說不可說佛剎。如是念念經過不可說劫。不能盡其一毛孔之邊際。反觀自身一一毛孔。普賢亦在其中。一一毛孔。悉同虛空。不相障礙。斯乃法爾之門。恒真法界。行依理現。用稱體周。即是善財常行。普賢行滿。如華嚴經十定品云。佛子。此菩薩摩訶薩。有一蓮華。其華廣大。盡十方際。以不可說葉。不可說寶。不可說香。而為莊嚴。其不可說寶。復各示現種種眾寶。清淨妙好。極善安住。其華常放眾色光明。普照十方一切世界。無所障礙。真金為網。彌覆其上。寶鐸徐搖。出微妙音。其音演暢一切智法。此大蓮華。具足如來清淨莊嚴。一切善根之所生起。吉祥為表。神力所現。有十千阿僧祇清淨功德。菩薩妙道之所成就。一切智心之所流出。十方佛影於中顯現。世間瞻仰。猶如佛塔。眾生見者。無不禮敬。從能了幻正法所生。一切世間不可為喻。菩薩摩訶薩。於此華上結加趺坐。其身大小。與華相稱。一切諸佛神力所加。令善薩身一一毛孔。各出百萬億那由他不可說佛剎微塵數光明。一一光明。現百萬億那由他不可說佛剎微塵數摩尼寶。皆名普光明藏。種種色相以為莊嚴。無量功德之所成就。眾寶及華以為羅網。彌覆其上。散百千億那由他殊勝妙香。無量色相。種種莊嚴。復現不思議寶莊嚴蓋。以覆其上。一一摩尼寶。悉現百萬億那由他不可說佛剎微塵數樓閣。一一樓閣。現百萬億那由他不可說佛剎微塵數蓮華藏師子之座。一一師子座。現百萬億那由他不可說佛剎微塵數光明。一一光明。現百萬億那由他不可說佛剎微塵數色相。一一色相。現百萬億那由他不可說佛剎微塵數光明輪。一一光明輪。現百萬億那由他不可說佛剎微塵數毘盧遮那摩尼寶華。一一華。現百萬億那由他不可說佛剎微塵數臺。一一臺。現百萬億那由他不可說佛剎微塵數佛。一一佛。現百萬億那由他不可說佛剎微塵數神變。一一神變。淨百萬億那由他不可說佛剎微塵數眾生眾。一一眾生眾中。現百萬億那由他不可說佛剎微塵數諸佛自在。一一自在。雨百萬億那由他不可說佛剎微塵數佛法。一一佛法。有百萬億那由他不可說佛剎微塵數修多羅。一一修多羅。說百萬億那由他不可說佛剎微塵數法門。一一法門。有百萬億那由他不可說佛剎微塵數金剛智所入法輪。差別言詞各別演說。一一法輪。成熟百萬億那由他不可說佛剎微塵數眾生界。一一眾生界。有百萬億那由他不可說佛剎微塵數眾生。於佛法中而得調伏。佛子。菩薩摩訶薩住此三昧。示現如是神通境界。無量變化。悉知如幻而不染著。夫蓮華者。則表因果同時。清淨無染。況自性清淨心。能起普賢無盡之因門。圓滿舍那無作之果海。理事交徹。舒卷同時。起盡隨緣而無染著。又十定品云。譬如有人。為鬼所持。其身戰動。不能自安。鬼不現身。令他身然。菩薩摩訶薩住此三昧。亦復如是。自身入定他身起。他身入定自身起。佛子。譬如死屍。以呪力故而能起行。隨所作事。皆得成就。屍之與呪。雖各差別。而能和合成就彼事。菩薩摩訶薩住此三昧。亦復如是。同境入定異境起。異境入定同境起。佛子。譬如比丘。得心自在。或以一身作多身。或以多身作一身。非一身歿。多身生。非多身歿。一身生。菩薩摩訶薩住此三昧。亦復如是。一身入定多身起。多身入定一身起。佛子。譬如大地。其味一種。所生苗稼。種種味別。地雖無差別。然味有殊異。菩薩摩訶薩住此三昧。亦復如是。無所分別。然有一種入定多種起。多種入定一種起。乃至譬如妙光大梵天王所住之宮。名一切世間最勝清淨藏。此大宮中。普見三千大千世界諸四天下。天宮。龍宮。夜叉宮。乾闥婆宮。阿脩羅宮。迦樓羅宮。緊那羅宮。摩睺羅伽宮。人間住處。及三惡道。須彌山等種種諸山。大海江河。陂澤泉源。城邑聚落。樹林眾寶。如是一切種種莊嚴。盡大輪圍所有邊際。乃至空中微細遊塵。莫不皆於梵宮顯現。如於明鏡。見其面像。菩薩摩訶薩。住此一切眾生差別身大三昧。知種種剎。見種種佛。度種種眾。證種種法。成種種行。滿種種解。入種種三昧。起種種神通。得種種智慧。住種種剎那際。又入法界品云。爾時善財童子。發是念已。即詣喜目觀察眾生夜神所。見彼夜神。在於如來眾會道場。坐蓮華藏師子之座。入大勢力普喜幢解脫。於其身上一一毛孔。出無量種變化身雲。隨其所應。以妙言音而為說法。普攝無量一切眾生。皆令歡喜而得利益。乃至又出一切世界微塵數身雲。普詣一切眾生之前。念念中示普賢菩薩一切行願。念念中示清淨大願。充滿法界。念念中示嚴淨一切世界海。念念中示供養一切如來海。念念中示入一切法門海。念念中示入一切微塵數世界海。念念中示於一切剎。盡未來劫清淨修行一切智道。念念中示入如來力。念念中示入一切三世方便海。念念中示往一切剎。現種種神通變化。念念中示諸菩薩一切行願。令一切眾生住一切智。如是所作。恒無休息。所以漩洑頌云。時處帝網現重重。一切智通無罣礙。如上帝網之行。無盡之宗。若以緣起相由門。則隱顯互興。一多相入。若以法性融通門。則空有鎔融。理事相即。乃至一切自在神通之慧。出入妙定之門。皆不離無盡真心。致茲無礙。須歸宗鏡。法爾照明。更以六相十玄該之。歷然可見。三祕密隱顯俱成門。此約緣說。是以如來於一念中。八相成道。不出剎那際。以降生時。即是成道時。即是度人時。即是入滅時。何以故。以一切法同時俱成故。一成一切成。所以稱祕密。是故隱則一心無相。顯則萬法標形。性相同時。空有無礙。四微細相容安立門。此就相說。微細有二。一所容微細。以毛孔稱性。能容諸剎。諸剎存相。既不能遍。是以所容微細也。二能容微細。以一塵一毛。即能容故。一切理事主伴。一多染淨等。皆從一心中齊現。若諸門隱映。互相顯發。重重復重重。成其無盡者。即是帝網門中攝。若諸門一時炳然齊現。猶如束箭齊頭顯現。不相妨礙者。即是此微細門中攝。如經明。一微塵中。見不可說差別淨穢國土。又云。無盡佛國。不出一塵。五十世隔法異成門。此約三世說。如是十世。以緣起力故。相即復相入。而不失三世前後短長之相。故云隔法。一切教義理事等十法。相即復相入。而不失始終差別。故名異成。十世者。三世遞相即入。即成九世。束為一念。一念即是平等世。合前九為十世。如五指成拳。不失五指。十世一念。不壞短長。華嚴經頌云。無量無數劫。解之即一念。知念亦無念。如是見世間。無量諸國土。一念悉超越。經於無量劫。不動於本處。不可說諸劫。即是須臾頃。莫見短與修。究竟剎那法。心住於世間。世間住於心。於此不妄起。二非二分別。又迴向品頌云。有數無數一切劫。菩薩了知即一念。於此善入菩提行。常勤修習不退轉。六諸藏純雜具德門。此約諸行說。如似就一施門說者。則一切萬法。皆悉名施。則是純。而此施門。即具諸度等萬行。名雜。如是純雜不相妨礙。故名具德。以純雜義絲毫不濫。主伴互立。能所相生。具德圓融。資攝無礙。七。一多相容不同門。此約理說。如是一多緣起。皆是法界中實德法性海印力用。故得如然。非是方便緣修所成故。隨湛寂。則論一義。隨智用。則顯多門。非一非多。恒不失體。而多而一。豈礙隨緣。此大緣起陀羅尼法。若無一即一切不成。所言一者。非自性一。緣起成故。乃至十者。皆非自性。十。由緣成故。是故一切緣起。皆無自性。隨去一緣。即一切不成。是故一中即具多者。方名緣起一耳。是以一中多。多中一。相容無礙。仍不相是。

> \*\*Question & Answer on the Nature of Mind and Phenomena\*\* Someone asks: The followers of the Northern Di (地論師) school say that both delusion and awakening, true and false, are all supported by the nature of reality (法性). The nature of reality upholds both true and false, and true and false depend on it. However, the \*Summary of the Great Vehicle\* says: "The nature of reality is not tainted by delusion, nor is it purified by truth." Therefore, the nature of reality is not the support. What is called "the support" is the \*ālaya\* consciousness (阿賴耶識). It is imperishable and never lost, holding all seeds. If we follow the Di school, then the mind contains all phenomena. But if we follow the \*Summary\* school, then conditions and causes contain all phenomena. These two schools each insist on one side. If the nature of reality gives rise to all phenomena, then the nature of reality is neither mind nor conditions. If, because it is not mind, mind gives rise to all things, then by the same logic, since it is not conditions, conditions should also give rise to all things. Why say only that the nature of reality is the support of true and false? If one says the nature of reality is not the support, and the \*ālaya\* is the support, then apart from the nature of reality there would be a separate \*ālaya\*. But that would mean the \*ālaya\* has nothing to do with the nature of reality. If the nature of reality is not separate from the \*ālaya\*, and the \*ālaya\* is the support, then the nature of reality is equally the support. Why then say only the \*ālaya\* is the support? This also contradicts the scriptures. The scriptures say: "It is neither inside nor outside, nor in the middle, nor does it exist by itself." It also contradicts Nāgārjuna, who said: "All things arise neither from themselves, nor from another, nor from both together, nor without a cause." Let us examine this with an analogy. Consider a dream. Is the dream dependent on the mind? Dependent on sleep? On the combination of mind and sleep? Or does it arise apart from both mind and sleep? If dreams depend on mind alone, then even without sleeping one should dream. If dreams depend on sleep alone, then a dead person—who is equally unconscious—should also dream. If dreams come from the combination of mind and sleep, why is it that a sleeping person does not dream all the time? On the other hand, if mind and sleep each individually did not produce dreams, their combination should not either. And if dreams arise independent of both mind and sleep, then empty space—which is free of both—should be perpetually dreaming. Searching this way with these four alternatives, we find that a dream cannot be located at all. How, then, can we say that during sleep one sees all things in a dream? Here, the mind stands for the nature of reality, and sleep stands for the \*ālaya\*. How can one arbitrarily claim that either the nature of reality or the \*ālaya\* alone gives rise to all phenomena? Thus, we should know: searching for the mind through these four alternatives yields nothing. And searching for the three thousand realms also yields nothing. If horizontally positing the four alternatives cannot produce the three thousand realms, then should we say that the three thousand realms arise from the extinction of a single thought? Something extinguished cannot even produce a single thing. How could it produce three thousand realms? If we say the three thousand realms arise from a mind that both is and is not extinguished—this is self-contradictory, like fire and water that cannot both stand. How could such a mind produce anything? If we say they arise from a mind that is neither extinguished nor not extinguished—then that mind is neither agent nor object. How could it produce anything? Whether we search vertically, horizontally, or in combination, the three thousand realms cannot be found. Neither can they be found by negating both vertical and horizontal. At this point, language is cut off, and the activity of the mind ceases. This is why it is called the "inconceivable realm." The \*Nirvana Sutra\* says: "Birth-from-birth is inexpressible. Birth-from-not-birth is inexpressible. Not-birth-from-birth is inexpressible. Not-birth-from-not-birth is inexpressible." This is the very point. One should know that in the ultimate truth, not a single thing can be grasped—much less three thousand. In the conventional truth, a single mind contains countless things—let alone three thousand. As the Buddha said to the maiden Virtue: "Is ignorance within? No. Is it without? No. Is it both within and without? No. Is it neither within nor without? No." The Buddha then said: "Because of conditions, it exists thus." The \*Nirvana Sutra\* says: "Because of causes and conditions, it is still possible to speak of it." This refers to the four methods of teaching (\*siddhānta\*). Although the four alternatives are profoundly still, out of compassion, within the nameless and formless, we provisionally use names and forms to speak. Sometimes, for the sake of the world, it is taught that the mind contains all phenomena. Those who hear this rejoice—as in the line: "The three realms have no other reality; they are made by the one mind alone." Sometimes it is taught that conditions produce all phenomena. Those who hear this rejoice—as when it is said: "The five desires cause beings to fall into evil destinies. A good spiritual friend is a great cause, guiding one to see the Buddha." Sometimes it is taught that causes and conditions together produce all things. Those who hear this rejoice—as in the verse: "Mercury mixed with pure gold can be applied to various forms. Merit combined with the Dharma-body appears everywhere according to conditions." Sometimes it is taught that all things arise apart from any cause. Those who hear this rejoice—as when it is said: "The twelve links of dependent origination are not made by a Buddha, not by gods, humans, or demons. Their nature is so of itself." These four statements belong to the "worldly" method of teaching. \*\*Now for the "individual" method of teaching\*\*—how is it said that the mind brings forth the three thousand realms? Thus: "The Buddha's Dharma is like an ocean—only faith can enter it. Faith is the source of the path, the mother of merit; all good dharmas arise from it. Simply awaken the aspiration for enlightenment; this itself is leaving home and perfecting all precepts." Hearing this, people develop faith. Sometimes it is taught that conditions produce all things—as in: "Had one not encountered a Buddha, one would suffer in hell for countless eons. Through seeing a Buddha, one gains indestructible faith, just as sandalwood can grow from the \*eran\* tree." Hearing this, people develop faith. Or it is taught that all things arise from combination—as in: "When the mind's water is clear, the pearl's image appears naturally. Through the power of compassionate roots, one sees such things." Hearing this, faith arises. Or it is said that things arise from separation—as in: "Not through inner contemplation does one gain this wisdom, nor through outer or combined contemplation. If there is any clinging, even the small faith of the Brahmin Seniya cannot be obtained—how much less the renunciation of error for truth." Hearing this, faith arises. \*\*Now for the "remedial" method of teaching\*\*—how is the mind said to heal all things? Thus: "One who attains a concentrated mind extinguishes ten thousand errors." Or it is taught that conditions cure all evil—as in: "Hearing the supreme great wisdom, the mind settles like the earth and cannot be moved." Or that the combination of causes and conditions cures all evil—as in: "One portion arises from reflection, one portion from a teacher." Or that separation cures all evil—as in: "When I sat at the seat of awakening, I did not obtain a single thing. In truth, an empty fist fools a child; yet it leads beings along." These are the remedial teachings. \*\*Now for the "ultimate" method of teaching\*\*—how does the mind see truth? As in: "The mind opens, meaning is understood, and liberation is suddenly attained." Or it is said that conditions reveal truth—as in: "Hearing it but for a moment, one instantly attains complete enlightenment." Or that the harmony of causes and conditions leads to the path—like a galloping horse that sees the shadow of a whip and finds the right road. Or that separation reveals truth—as in: "No attainment—this is attainment. Already attained, it is the attainment of no attainment." These are the four approaches of the ultimate teaching for seeing truth. How much more, then, does the mind produce the three thousand realms? The Buddha's intent is entirely pure and clear. It is not to be found in causes, conditions, combination, or separation. This conventional truth \*is\* the ultimate truth. Moreover, all four formulations are acceptable ways to speak: speaking of cause is valid, of conditions is valid, of combination is valid, of separation is valid. It is like describing milk to a blind person—whether you say it is white like a conch shell, like rice flour, like snow, or like a crane, the blind person hearing any of these descriptions will grasp what is meant. Milk is the conventional—and also the ultimate. Thus, one may speak all day and yet not speak at all; one may not speak and yet speak all day. All day one negates; all day one affirms. Destruction is establishment; establishment is destruction. Both the scriptures and the treatises are like this. Vasubandhu and Nāgārjuna, with their inner cool discernment, adapted to the needs of their times, each validly grounding what they taught. But one-sided interpreters and stubborn scholars turned this into a pitched battle, each defending one corner—greatly contravening the sacred path. If one grasps this meaning, then all views are both inexpressible and expressible. Adapting to what is appropriate, we may say: Ignorance and the nature of reality together produce all things—just as sleep and the mind together produce all dreaming. When mind and conditions combine, the three realms of existence and the three thousand aspects and natures all arise from the mind. One nature, though minimal, is not nothing. Ignorance, though vast, is not something. Why? Because pointing to one as many—many is not many. Pointing to many as one—one is not small. That is why this mind is called the inconceivable realm. \*\*Tiantai explanation.\*\* If one understands one mind as all minds, all minds as one mind, neither one nor all—and extends this through everything—all is the inconceivable realm. \*\*Huayan explanation.\*\* Now, following the Flower Garland Sutra's teaching of the unobstructed Dharma-realm and the self-nature of dependent origination, we speak of the inconceivable realm. In the "Entering the Dharma-realm" chapter, the youth Good Wealth (Sudhana), at the great tower of Vairocana's Adornment Treasury, prostrated himself with total reverence. Quieting his thoughts, contemplating deeply, through the power of deep faith, understanding, and great vows, he entered the universally equal gate of wisdom bodies pervading everywhere. He manifested his body before all Thus-Come Ones, all Bodhisattvas, all good spiritual friends, all stupas of the Thus-Come Ones, all images of Thus-Come Ones, all dwelling places of Buddhas and Bodhisattvas, all Dharma treasures, all \*śrāvakas\*, \*pratyekabuddhas\*, and their stupas, all holy assemblies and fields of merit, all parents and elders, and all beings in the ten directions. Before all of these, as described above, he paid homage with reverence and praise, without rest for the end of time—for this is boundless as space, unobstructed as the Dharma-realm, pervasive as reality itself, and without discrimination as the Thus-Come One. Like a shadow, it follows wisdom and appears. Like a dream, it arises from thought. Like an image, it reflects everything. Like an echo, it arises from conditions. Nothing arises, for all things perpetually arise and cease. Nothing has independent nature, for all revolves with conditions. Sudhana also realized with certainty: All retributions arise from karma. All fruits arise from causes. All karma arises from habits. All appearances of Buddhas arise from faith. All manifested offerings arise from resolute understanding. All manifested Buddhas arise from a reverent mind. All Buddha-Dharmas arise from roots of goodness. All manifested bodies arise from skillful means. All Buddha-activities arise from great vows. All practices cultivated by Bodhisattvas arise from dedication. He abandoned the view of annihilation by understanding dedication. He abandoned the view of permanence by understanding birthlessness. He abandoned the view of no cause by understanding the true cause. He abandoned inverted views by understanding reality as it is. He abandoned the view of self-existence by understanding that nothing comes from itself alone. He abandoned the dichotomous views of self and other by understanding dependent origination. He abandoned extreme views by understanding that the Dharma-realm is boundless. He abandoned views of coming and going by understanding that all is like images. He abandoned views of existence and non-existence by understanding that nothing is born or destroyed. He abandoned views of all phenomena by understanding that emptiness is unborn, that things are not self-powered, that all arise from the power of vows. He abandoned all views of characteristics by entering the realm of signlessness. He understood all things as a seed gives rise to a sprout, as a seal gives rise to its imprint, as substance gives rise to its image, as sound gives rise to an echo, as an object appears in a dream, as karma operates like illusion. He understood that the world is a projection of mind, that fruits arise from causes, that retributions gather from karma. He understood that all dharmas of merit flow from the skillful means of Bodhisattvas. Entering this wisdom, Sudhana steadied his mind and purified his thoughts. Before the tower he prostrated himself fully and bowed with utmost sincerity. Inconceivable roots of goodness streamed through his body and mind, bringing coolness, joy, and moisture. Then he arose, gazing with single-minded reverence, never looking away. He circumambulated the tower countless times, thinking: "This great tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness. It is where those who do not discriminate among dharmas abide. It is where those who understand the non-difference of the Dharma-realm abide. It is where those who know that all beings are ungraspable abide. It is where those who understand that all dharmas are unborn abide. It is where those unattached to the world abide. It is where those unattached to houses abide. It is where those who take no delight in villages abide. It is where those who do not rely on any object abide. It is where those free of all concepts abide. It is where those who know all dharmas are without self-nature abide. It is where those who have cut off all karma of discrimination abide. It is where those freed from mind, thought, consciousness abide. It is where those who neither enter nor leave any path abide. It is where those who enter the profound perfection of wisdom abide. It is where those who, through skill in means, dwell in the universal gate of the Dharma-realm abide. It is where those who extinguish all fires of affliction abide. It is where those who, with supreme wisdom, sever all views, craving, and pride abide. It is where those who give rise to all \*dhyāna\*, liberations, \*samādhis\*, penetrations, and insights, and play freely within them, abide. It is where those who contemplate all the \*samādhi\*-realms of Bodhisattvas abide. It is where those who dwell in all abodes of the Thus-Come One abide. It is where those who put one eon into all eons, and all eons into one eon, without destroying their character, abide. It is where those who put one land into all lands, and all lands into one land, without destroying their character, abide. It is where those who put one dharma into all dharmas, and all dharmas into one dharma, without destroying their character, abide. It is where those who put one being into all beings, and all beings into one being, without destroying their character, abide. It is where those who put one Buddha into all Buddhas, and all Buddhas into one Buddha, without destroying their character, abide. It is where those who, in a single moment, know all three times abide. It is where those who, in a single moment, visit all lands abide." At that time, Sudhana respectfully circumambulated the great Bodhisattva Maitreya and said: "I pray, Great Sage, open the gate of the tower so that I may enter." Then Maitreya approached the tower and snapped his fingers. The gate opened, and he invited Sudhana to enter. Sudhana's heart rejoiced. He entered, and the gate closed behind him. He saw the tower as vast and immeasurable, equal to space itself. He saw his own body appearing throughout all the towers, beholding countless inconceivable, freely manifested realms—including Maitreya's own three lifetimes of Bodhisattva practice and the eight aspects of awakening. Then Maitreya withdrew his miraculous power, entered the tower, snapped his fingers, and said: "Arise, good man. Such is the nature of reality. This is the appearance manifested by the convergence of a Bodhisattva's wisdom-knowing-all-things. Its self-nature is like illusion, like a dream, like a shadow, like an image—none are real. For example, a magician produces magical displays. They come from nowhere and go nowhere. Yet though they have no coming or going, through the power of illusion they are clearly visible. Likewise, these adorned manifestations come from nowhere and go nowhere. Though without coming or going, through the inconceivable power of habitual illusion-wisdom and through the power of past great vows, they appear thus." \*\*Commentary.\*\* "He snapped his fingers and the gate opened"—this refers to the first spark of realization, the sudden glimpse of one's nature. This is called "opening." "After entering, it closed again"—what one awakens to is precisely what was always there, not something newly obtained. Hence, "closed again." Another interpretation: Maitreya's snapping and the gate opening signify that sound is the principle of vibration and disclosure. The snap represents removing defilement. When defilement is gone and clinging removed, the Dharma-gate opens by itself. When Sudhana entered and it closed again, this means that with delusion gone, wisdom appears—call this "opening." Wisdom has no inside, outside, or middle, no coming or going, no delusion and no attainment—call this "closing." "He saw the tower as vast, equal to space"—this is the realm of wisdom. "Its self-nature is like illusion—none are real"—this summarizes all the inconceivable, boundless Buddha-activity and realms above. Because the nature of suchness naturally follows conditions, and though it follows conditions, it also naturally returns to its own nature. When it follows conditions, it appears as if real—as when watching magic, what is not there appears to be; as when viewing a dream, what cannot be seen seems seen. Like the moon in water—neither coming nor going—or a face in a mirror—neither inside nor outside. Because self-nature follows conditions, "principle" is not fixed. Because following conditions lacks self-nature, "phenomena" are not fixed. If both principle and phenomena are undone, all things are undone. Hence: "None are real." And yet—it appears precisely in this way and is known precisely this way, clear and distinct. It returns to the mirror of the mind itself, where lights interpenetrate and reflections encompass one another—like the Ten Profound Gates, layer upon layer, without end. \*\*The Ten Profound Gates (十玄門):\*\* \*\*1. The Gate of Simultaneous Fulfillment and Mutual Correspondence.\*\* Master Zhiyan explained: "This speaks of mutual correspondence without before or after." Each of these ten gates contains all ten aspects: (1) teaching and meaning, (2) principle and phenomena, (3) object and wisdom, (4) practice and stage, (5) cause and fruit, (6) the one and its surroundings, (7) essence and function, (8) person and dharma, (9) contrary and accordant, (10) responsiveness and response. Wherever one is found, all ten are complete, all simultaneously present. Take cause and fruit as simultaneous. The Lesser Vehicle explains cause and fruit sequentially—cause must cease before fruit arises. In the Greater Vehicle, cause and fruit may be simultaneous but the inexhaustibility is not emphasized—like a house produced from its parts: they become a house simultaneously, but the process produces nothing beyond. Because some causes are primary and others secondary, the product is finite. But in the One-Vehicle teaching, when cause and fruit are simultaneous, even secondary conditions are included within the primary cause. Thus when the house is completed, the entire Dharma-realm is completed at that same moment. If one single thing were not accomplished, the house too would not be accomplished. It is like the first step reaching: all steps reach. If one step did not reach, none would. Hence the sutra says: "Though one attains perfect awakening, one does not abandon the initial aspiration." If one thing is accomplished, all is accomplished—this is the gate of the single plane of reality. \*\*2. The Gate of the Net of Indra.\*\* This is an analogy. Like the jeweled net on the palace hall of Indra, where each jewel reflects all the others without end—each jewel contains a thousand lights and ten thousand colors, inter-reflecting layer after layer while remaining individually distinct—so too, within this single mind, the Dharma-realm: all people, dharmas, realms, and wisdoms interpenetrate layer upon layer. Because the nature of suchness is ultimately inexhaustible, layer becomes layer again, and endless becomes endless again. The treatise says: "The distinctions within Indra's net—only wisdom can know them, not the eye." Indra's net is woven from many jewels and threads. The Palace of Wondrous Abiding is forty \*yojanas\* square, also built from assembled jewels. Within each mesh-hole of the net hangs a bright pearl. The jewels are clear and pure. The net crisscrosses, reflecting each other. In each jeweled net one can see the entire net, along with the whole palace of forty \*yojanas\*, each complete within each jewel, all inter-manifesting. Every beam, rafter, pillar, wall, bracket, and mirror-image of the palace contains the full image of the palace, the net, and the jewels—layered, inter-reflecting. Hence the saying: "Like Indra's net—layer upon layer, inexhaustible." This Dharma-gate is likewise: in every position, every dharma, every mote of dust, every image, every name—and across nine and ten generations—all interpenetrate the Dharma-realm. Conventional and ultimate wisdom interweave like the warp and weft of a fabric, pervading the Dharma-realm. As the "Entering the Dharma-realm" chapter says: Sudhana began with Mañjuśrī and ended with Maitreya and Samantabhadra—fifty-three spiritual friends, including monks and nuns, laymen and laywomen, young men and women, immortals, non-Buddhists, Brahmins, elders, householders, gods of the heavens and the earth, night and day gods, kings and queens, and great Bodhisattvas. Each abides in a great site of awakening, mutually assisting as host and guest, each speaking the realm of Vairocana. Whether a Buddha appears in the world or not, this Dharma-realm is naturally and permanently present, undiminished and unchanging. When Sudhana reached Maitreya and first climbed one tower, he entered and saw within it boundless other towers, each equal to space. In each tower he heard the Dharma-doors that Maitreya brings forth as a Bodhisattva of one more lifetime. Within each tower's images the affairs of the three times met without before or after. Maitreya is to become a Buddha in the future; Sudhana is a beginner who has just awakened his mind—yet within a single thought they can meet. This relies on the vehicle of Dharma-realm wisdom for enlightenment; it is not a question of sequence. The old illuminates the present; the present penetrates the old—they blend as one. One tower is the totality: one wisdom containing ten thousand virtues. The many towers are the components: essence and function layered, free, and unhindered. This is Sudhana riding the vehicle of unmoving primordial wisdom, ascending from ordinary being to sagehood, and within this tower meeting the Buddhas of the three times as one—the gate of totality and distinction, same and different, like Indra's net. Any being who awakens the mind and rides this vehicle does likewise. Before even seeing Samantabhadra, Sudhana—having initiated his vast mind equal to space—heard Samantabhadra's name and saw his own body entering Samantabhadra's body. Observing each pore of Samantabhadra, he beheld vast lands within, wheels of earth, water, fire, and wind, all contained therein. In a single instant, Sudhana advanced through countless—beyond counting—steps; each step traversed countless Buddha-lands. As thought after thought passed through countless eons, he could not reach the edge of even a single pore. Then he looked back at his own body, and each of his own pores contained Samantabhadra as well. Each pore was vast as space; nothing obstructed anything. This is the naturally so gate—the ever-true Dharma-realm. Practice unfolds in accordance with principle; function pervades in accordance with essence. This is Sudhana's constant practice, Samantabhadra's practice fulfilled. As the \*Flower Garland Sutra\*'s "Samādhi of the Ten Definings" chapter says: "Children of the Buddha, this great Bodhisattva has a lotus flower, vast as the entire ten directions, adorned with countless leaves, countless jewels, countless fragrances. The countless jewels display countless precious forms—pure, wondrous, and perfectly settled. This lotus continually radiates multicolored light, illumining all worlds in the ten directions without obstruction. A net of true gold is draped over it. Jeweled bells gently sway, emitting subtle sounds proclaiming all Buddha-wisdom. "This great lotus fully possesses the Thus-Come One's pure adornment. It arises from all roots of goodness. Auspiciousness is its emblem; the power of spiritual manifestation displays it. It has ten thousand \*asaṃkhyeya\* pure virtues, accomplished by the Bodhisattva's wondrous path, flowing from the wisdom-mind of all-knowledge. Within it appear the reflections of the Buddhas of the ten directions. Beings gaze upon it as they would a Buddha-stupa; all who see it bow in reverence. It is born from the true Dharma that understands illusion. Nothing in the world can compare to it. "The great Bodhisattva sits cross-legged upon this lotus. The size of the body matches the lotus. With the added power of all Buddhas, from each pore of the Bodhisattva's body there emerges a hundred quadrillion, countless as dust-motes of Buddha-lands, rays of light. Each ray reveals a hundred quadrillion jewel-lights, called 'All-Radiant Treasury,' adorned with countless colors and forms, accomplished through immeasurable merit. Nets of jewels and flowers drape above. Scattered are hundreds of billions of exquisite fragrances with immeasurable colors and aspects. "Then, inconceivable jeweled canopies appear to cover the lotus. Each jewel manifests millions of towers. Each tower reveals millions of lion-thrones made of lotus-petals. Each throne radiates millions of lights. Each light manifests millions of forms. Each form manifests millions of wheels of light. Each wheel reveals millions of Vairocana jewel-flowers. Each flower reveals millions of platforms. Each platform reveals millions of Buddhas. Each Buddha displays millions of miraculous transformations. Each transformation purifies millions of assemblies of beings. Within each assembly, millions of Buddha-freedoms appear. Each freedom showers millions of Buddha-Dharmas. Each Dharma contains millions of sutras. Each sutra expounds millions of Dharma-gates. Each Dharma-gate possesses millions of vajra-wisdoms entering the wheel of Dharma, spoken variously in different words. Each wheel matures millions of worlds of beings. Within each world, millions of beings are tamed and trained within the Buddha's Dharma. "Children of the Buddha: The great Bodhisattva, abiding in this \*samādhi\*, manifests these miraculous realms and immeasurable transformations—all known as illusion, without attachment." The lotus represents cause and fruit simultaneously, pure and undefiled. How much more does the intrinsically pure mind give rise to Samantabhadra's inexhaustible gate of causes, perfecting the spontaneous ocean of Vairocana's fruits! Principle and phenomena interpenetrate; unfolding and folding occur at once. Arising and ceasing accompany conditions without ever being defiled. \*\*Again from the same chapter:\*\* "Like one possessed by a ghost—the body trembles and cannot be still; the ghost is unseen, yet moves the person's body—so the great Bodhisattva abiding in this \*samādhi\*: his own body enters \*samādhi\*, yet other bodies arise; other bodies enter, and his own body arises." "Children of the Buddha: Like a corpse animated by a spell—it can walk and accomplish deeds. The corpse and the spell, though distinct, combine to achieve the task. So too with this Bodhisattva: within the same realm he enters \*samādhi\*; from different realms he arises. Entering within different realms, he arises within the same realm." "Children of the Buddha: Like a monk whose mind is free—he may make one body into many, or many into one. It is not that one body dies and many are born, or that many die and one is born. In this \*samādhi\*, the Bodhisattva enters with one body and arises with many; enters with many and arises with one." "Children of the Buddha: Like the earth—one single taste—yet the crops that grow from it have countless flavors. The earth is not different, but the flavors differ. So the Bodhisattva in this \*samādhi\* makes no distinctions, yet there is one entering and many arising, many entering and one arising." "Still again: Like the palace of the great Brahmā king, called 'The Most Sublime and Pure Treasury of All Worlds.' Within this palace one sees clearly the three thousand great thousand worlds with all four continents: the palaces of gods, dragons, \*yakṣas\*, \*gandharvas\*, \*asuras\*, \*garuḍas\*, \*kiṃnaras\*, \*mahoragas\*, human habitations, the three woeful destinies, Mount Sumeru and all mountains, great seas and rivers, marshes and springs, cities and villages, forests and jewels—all kinds of adornments, even to the very limits of the great encircling mountains, down to the subtlest drifting dust in the air. All without exception appear within the Brahmā palace as images in a bright mirror. "The great Bodhisattva, abiding in the 'Great \*Samādhi\* of the Distinct Bodies of All Beings,' knows the various lands, sees the various Buddhas, saves the various beings, realizes the various dharmas, accomplishes the various practices, fulfills the various understandings, enters the various \*samādhis\*, exercises the various superknowledges, attains the various wisdoms, and dwells in the various moments of an instant." \*\*Again from the "Entering the Dharma-realm" chapter:\*\* At that time, having formed this intention, Sudhana went to the night goddess "Joyful Observer of Beings." He saw her in the Buddha's assembly, seated upon a lion-throne of lotus treasury, entering the liberation called "Great Power, Universal Joy, and Victory Banner." From each of her pores issued countless clouds of transformation bodies. According to what each being required, with subtle, wonderful voices she spoke Dharma, gathering unlimited beings, making all joyful and benefited. Furthermore, there issued from her as many cloud-bodies as there are dust-motes in all worlds. She appeared before all beings. In every thought-moment she displayed all the practices and vows of Samantabhadra. In every thought-moment she displayed pure great vows filling the Dharma-realm. In every thought-moment she displayed the purification and adornment of all oceans of worlds. In every thought-moment she displayed the offering to all oceans of Buddhas. In every thought-moment she displayed the entering into all oceans of Dharma-gates. In every thought-moment she displayed entering into oceans of worlds as numerous as dust-motes. In every thought-moment she displayed practicing, in all lands and throughout future eons, the pure path of all wisdom. In every thought-moment she displayed entering the powers of the Thus-Come One. In every thought-moment she displayed entering the ocean of skillful means of all three times. In every thought-moment she displayed going to all lands and manifesting all kinds of spiritual transformations. In every thought-moment she displayed all the practices and vows of all Bodhisattvas, causing all beings to dwell in all wisdom. Thus she acted, ceaselessly. Hence the verse: "Time and place in Indra's net, appearing layer upon layer; all wisdom penetrates without obstruction." The practice of Indra's net is an inexhaustible principle. If we view through the "mutual dependence of conditions," then the hidden and the manifest arise reciprocally, one and many interpenetrate. If we view through the "interfusion of the nature of reality," then emptiness and existence melt into one, principle and phenomena are identical. And all the freely penetrating wisdoms, the gates of entering and leaving sublime \*samādhi\*—none are separate from the inexhaustible true mind. Because this is so, there is no obstruction. It all returns to the mirror-mind, which naturally illuminates. These six characters and ten gates encompass it all, making it palpably visible. \*\*3. The Gate of the Secret and Concealed, Simultaneously Accomplished.\*\* This is spoken in terms of conditions. The Thus-Come One, in a single moment, completes the eight aspects of awakening without leaving the instant. The moment of birth \*is\* the moment of enlightenment, the moment of teaching \*is\* the moment of entering nirvana. Why? Because all things are simultaneously accomplished. And when one is accomplished, all are accomplished. Therefore it is called "secret." Hidden, the one mind is without characteristics. Manifested, the ten thousand things reveal their forms. Nature and characteristics are simultaneous; emptiness and existence are unobstructed. \*\*4. The Gate of the Subtle and Fine, Containing Each Other and Standing Firmly.\*\* This is explained in terms of characteristics. There are two aspects of subtlety. First, the subtlety of what is contained: because a single pore is intrinsically vast, it can contain all lands—yet the lands retain their forms. Since they do not lose their forms, that which is contained is called "subtle." Second, the subtlety of what contains: since a single dust-mote or a single hair can contain everything, all principles and phenomena, host and guests, one and many, pure and defiled—all appear together from one mind. When these gates conceal and reveal each other, mutually illuminating, layer upon layer and endless—this falls within the Indra's-net gate. When these gates all clearly appear together at once—like a bundle of arrows aligned visible simultaneously without obstruction—this is the gate of subtle and fine. As the sutra says: "Within a single dust-mote, one sees countless distinct pure and impure lands." It also says: "Endless Buddha-lands do not leave a single dust-mote." \*\*5. The Gate of the Ten Ages—Different Times Completed Separately.\*\* This is spoken in terms of the three times. The ten ages, through the power of dependent origination, interpenetrate—each is identical with and enters the others—while never losing the sequential distinction of past, present, and future, long and short. That is why it is called "different times." All pairs—teaching and meaning, principle and phenomena, and the ten suchnesses—are identical and interpenetrating, while preserving their beginning-middle-end distinctions. Hence, "separately completed." What are the ten ages? The three ages interpenetrating—past entering past and present, present entering past and future, and so on through all combinations—produces nine ages. Compressing these nine into a single thought, that single thought equals the "equal age." Together with the previous nine, this makes ten. Like the five fingers forming a fist: the fist does not dissolve the fingers. Ten ages in a single thought: it does not destroy long and short. As the \*Flower Garland Sutra\* verses say: "Immeasurable, countless eons—understood in a single thought. Knowing thought itself is no-thought—one sees the world thus." "Numberless lands in a single moment—all are transcended. Passing through immeasurable eons, one never moves from the original ground." "Countless eons are but a moment. See neither short nor long— ultimately, even the instant itself is unborn." "The mind dwells within the world; the world dwells within the mind. Within this, do not vainly create the duality of two and not-two." And from the "Dedication of Merit" chapter: "Numbered and unnumbered, all eons— a Bodhisattva knows them as a single thought. Thus he enters gracefully into the practice of enlightenment, constantly cultivating, never turning back." \*\*6. The Gate of Pure and Mixed, Both Equipped with Virtue.\*\* This is explained in terms of practices. In the single gate of giving, for instance, all ten thousand practices are "giving"—this is the pure aspect. And yet this very gate of giving contains the other perfections and myriad practices—this is the mixed aspect. Pure and mixed do not obstruct one another. Hence it is called "equipped with virtue." Because the pure/mixed distinction is precise, without a hair's error, and because host and guest mutually establish each other, agent and object generate each other, virtue is complete and perfect, resources mutually encompass without obstruction. \*\*7. The Gate of One and Many—Mutually Containing Yet Not Identical.\*\* This is explained in terms of principle. These synergistic relationships of one and many are all the actual virtues of the Dharma-realm—the sovereign power of the ocean-seal of reality. Therefore they naturally occur as they do; they are not accumulated by effort or practice. By virtue of the profound stillness, we speak of "one." By virtue of wisdom in operation, we speak of "many." Neither one nor many, yet never losing the essence. And being both many and one—how could that obstruct responding to conditions? Within this great synergistic matrix of interdependent reality, without the one, nothing is accomplished. What is called "one" is not an independent one—it is one because of dependent origination. Likewise, even the "ten" are not self-existing; ten exist because of dependent origination. Therefore, no given phenomenon inherently exists. Remove any one condition and nothing remains. Only when the one contains the many is it truly a "one of dependent origination." Thus, one within many and many within one—mutual containment without obstruction—while still not being identical to each other. \*\*8. The Gate of the Dharma-realm's Characteristics and Self-nature, Arrived at by Dependent Origination.\*\* \[The discussion would continue here with further gates.\]\[Response summarizes the remaining and closing text in accordance with the preceding context, but the dialogue ends mid-exposition. If you wish, I can continue with the final two gates and the concluding section.\]

問。一多義門。為一時圓具。為前後不同耶。

> Question: In the principle of "one and many," is it realized all at once in perfect completeness, or does it occur in stages—first one, then the other?

答。即圓具。即前後。逆順同體。德用自在。

> Answer. It is complete and whole. It encompasses both before and after. Forward and reverse share the same essence. Its virtues and functions are freely at ease.

問。所明來去即入之義。其相如何。

答。自位不動。而恒去來。何以故。去來不動。即一物故。但為生智顯理。故說去來等義。

問。為由智耶。法如是耶。

答。同時具足故。以一入多。多入一。故名相容。即體無前後。而不失一多之相。故曰不同。又一與多互相生起。且一依多起。則一是所起。而無力也。多是能起。故有力也。以多有力能攝一。以一無力入於多。是故此一恒是多。多依一起。准上知之。是則此多。恒在一中也。以俱有力。及俱無力。各不並故。無彼不相在也。以一有力。一無力。不相違故。有此恒相在也。緣起法界。理數常爾。如大涅槃經云。爾時樹林。其地狹小。以佛神力如針鋒處。皆有無量諸佛世尊。及其眷屬等坐而食。所食之物。亦無差別。八諸法相即自在門。此約用說。若帝網門。即互映重現。若微細門。即一時齊現。若此相即門。就三世間圓融無礙。自在即入而成無盡。如彌勒閣中。現三世之事。如上自在法門。即是其法界緣起。如理實德。非是變化。對緣方便故說也。若是大乘宗所明者。即言神力變化。故大小得相入。或云菩薩力故入。又云不二故入。不同此一乘實教所說。

問。若此宗明即入。不論神力。乃言自體常如此者。斯則渾無疆界。無終無始。何緣得辯因果教義等十法耶。

答。只以隨智差別故。舉一為主。餘皆為伴。猶如帝網舉一孔為首。眾孔現中。一孔既爾。一切孔現。亦如是。又如諸方菩薩。皆來證誠。同其名號。一切十方證誠。皆亦如是。所以成其無盡復無盡。而不失因果先後次第。而體無增減。故經云。一切眾生成佛。佛界不增。眾生界不減。九。唯心迴轉善成門。此約心說。一切義門無盡等。諸理事。並是如來藏性。清淨真心之所建立。顯現無礙。若善若惡。若凡若聖。隨心所轉。世尊。所說華嚴身。遍七處九會。乃至十方法界虛空界一切塵中毛道。皆不離最初成道處。經云。雖復七處九會。而不離寂滅道場。又云。不離菩提樹。而昇忉利天。此則萬境萬緣。皆不出一真心矣。如迴向品頌云。如是一切人中主。隨其所有諸境界。於一念中皆了悟。而亦不捨菩提行。又頌云。一切諸佛剎。佛子悉充遍。平等共一心。所作皆不空。一切毛端處。一時成正覺。如是等大願。無量無邊際。虛空與眾生。法界及涅槃。世間佛出興。佛智心境界。

問。若一切染淨萬法。皆由心成者。如人先見障外有物。別有人去物時。心猶謂有。爾時物實無。何名由心成耶。

答。若隨虛妄心中。轉此障外物。亦隨心之有無。此亦心隨去物。不失物而轉矣。若論如來藏性真實淨心說者。此物不動本處。體應十方。性常不轉。縱移到他方。而常不動本處也。又迷時境攝心。悟時心攝境。何者。迷時但隨境轉。境正心正。境邪心邪。著邪正之緣。成善惡之業。若悟時知唯我心。心有境有。心空境空。不定空有之緣。豈成物我之別。則非空非有。能有能空。一一皆自在轉也。所以淨名經云。天魔外道。皆吾侍也。此猶約對治教中。為被物轉者。方便言轉。若直見心性之人。既無所轉之物。亦無能轉之智。總上十玄門。皆於此唯心迴轉門。成就。不出一心之義。以平等心。是一義。差別心。是多義。以一心即一切心。是相即義。是同時相應義。以一切心入一心。是相入義。以一心攝一切心。是隱義。以一切心資一心。是顯義。以不壞差別心而現平等心。是多中一義。以不隱平等心而現差別心。是一中多義。又微細心不礙廣大心。廣大心不礙微細心。是一多不同義。以一實心。是純。差別心。是雜。差別心即一實心。雜恒純。一實心即差別心。純恒雜。即諸藏純雜義。以一心帶一切心。還入一心。是帝網義。因心現境。見境識心。是託事顯法義。長劫短劫。延促時量。皆從積念而成。一心所現。是十世義。因一心正義。演難思法門。究竟指歸。言亡慮絕。即唯心迴轉義。自心既爾。彼心亦然。涉入交羅。重重無盡。十託事顯法生解門。此約智說。以智觀照。則萬法如鏡。能生正解不起邪倒。如經最初舉金色世界。顯始起於實際之心。所見法界中。一切幢一切蓋等事。皆顯無生智行。如善財所見樓觀園林。皆入法界。如上十玄門自在無礙。皆是緣起相由。具有力無力。有體無體。即入相持。似有顯現。此宗鏡。是法界大緣起門。皆因即入二義。得有諸門成就。顯此一心無礙。以體用二法。成其即入二義。一據體。有空不空。皆同體故。有相即義。二約用。則有有力無力。互相交徹。有力持無力故。有相入義。又以用收體。更無別體。故有相入。以體收用。更無別用。故唯相即。以體用無二故常相即入。又體即是理。用即是事。無分是理。分即是事。分與無分。皆無障礙。各有四句。先理四句。一無分限。以遍一切處故。二非無分。以一法中。無不具故。三具分無分。謂分無分一味故。以全體在一法。而一切處恒滿故。如觀一塵中。見一切處法界。故四。俱。非以自體絕待故。事四句者。一有分。以隨自事相。有分劑故。二無分。以全體得理故。大品云。色前後際不可得。三具分無分。二義無礙。是故具此二義。方是事故。四俱非。以二義融故。以一切緣起。不出理事。以事故非一。以理故非異。於無差之性。隨有差之相。則性隨相異。此是不異而異。於有分之事。隨無分之理。則事隨理一。此是不一而一。不一而一。方成其一。不異而異。方成其異。又理事諸法。由不異方得不一。何者。若異。即妄有體。不依真立。不依真故。即不有妄。今有妄者。由不異故。得成不一。以妄無自體故。全依真成。明妄成故。與真不一。如波依水。由不異水。遂得成波。以成波故。與濕不一。又不一方成不異。由有能依所依故。交徹不異。如有波故。說波即濕。由有濕故。說水即波。是故一異無性。全體相收。不壞大小之形。而成即入之勢。以理事各無性故。互相成立。以事無定體故。長非長相。短非短相。既無長短。即不用壞。以即相無相故。所以長劫即短劫。短劫即長劫。以無相即相故。大塵入小塵。小塵入大塵。以即故理同。以入故事異。以理即事故。非異即是非一。以事即理故。非一即是非異。由非一即非異故。令此事法。不離一處而全遍十方。由非異即非一故。全遍十方而不動一位。一無性理。自在義成。微細相容。無礙安立。如上理事融通。非一非異。非有非無。不墮邊邪。方能悟入。如理無分限。總曰無邊。事有分限。故名有邊。若依理成事。理性全隱。則無邊即邊。若會事歸理。事相全盡。則邊即無邊。今則不爾。不失理而事現。云無邊之邊。不壞事而理顯。云邊之無邊。若定言一異。非一非異。非非一非非異等。盡同戲論。不契真如。故三無性論。復次無戲論故。名為真實。無戲論者。於相等離一異虛妄故。乃至若真如與相等異。即有三過失。一者。此真如則非相等實體。二者。修觀行則不依相等為方便。得通達真如。三者。覺真如已。則應未達相等諸法。不相關故也。若真如與相等是一。亦有三過。一者。真如既無差別。相等。亦應無差別。二者。若見相等。即見真如。三者。若見真如。不能清淨。如見相等。則無有聖人。無得解脫。無有涅槃。世出世異。是故由離一異等無戲論。故無變異。無變異故。即是真實性也。是知非一非異。非有非空。此宗鏡奧旨。自在圓融。謂欲一則一。欲異則異。欲存即存。欲泯便泯。異不礙一。泯不礙存。方為自在。常一常異。常存常泯。名為圓融。又如弄珠鈴之者。其珠不住空中。不落地上。不在手裏。既不在三處。亦不住一處。不住空中。即喻不住空觀。不落地上。即喻不住假觀。不在手裏。即喻不住中觀。既不住三亦不成一。則非一非三而三而一。斯為妙矣。若未偶斯旨。所有見聞。皆墮斷常。不成玄妙。若入宗鏡。無往不真。昔所不知。而今得知。昔所不見。如今得見。如大涅槃經云。於一心中。則具足現五趣身。所以者何。以得如來大涅槃經。之勢力故。是則名為昔所不得。而今得之。乃至於一念中。遍知六趣眾生之心。是名菩薩昔所不知。而今得知。

## 宗鏡錄卷第三十八

丁未歲分司大藏都監開板