Yi ji yi qie yi qie ji yi, Yī jí yī qiè yī qiè jí yī: 4 definitions

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

一即一切一切即一 [yi ji yi qie yi qie ji yi]—一即一切 [yi ji yi qie]，一切即一 [yi qie ji yi] (One is all, all is one)—【術語 [shu yu]】一與一切融即 [yi yu yi qie rong ji] (interpenetration/fusion)。其體無礙 [qi ti wu ai] (unobstructed essence)也 [ye]。指月錄 [zhi yue lu] (Record Pointing to the Moon) Four states: "The Verses on Faith Mind (信心銘 [xin xin ming]) by the Third Patriarch Sengcan (三祖僧璨 [san zu seng can]) states: 'One is all, all is one. If one can be like this, what worry is there of not accomplishing it?'" Notes on Revisions (筆削記 [bi xue ji]) One states: "One is all, all is one. One enters all, all enters one. They are mutually host and guest." Essentials of Transmitting the Mind Dharma (傳心法要 [chuan xin fa yao]) Volume Two states: "If one can understand that there is no external realm (心外無境 [xin wai wu jing]) outside the mind, no mind (境外無心 [jing wai wu xin]) outside the realm, that mind and realm are not two (心境無二 [xin jing wu er]), that all is one mind (一切即一心 [yi qie ji yi xin]), and mind is all (心即一切 [xin ji yi qie]), then there will be no more obstructions (罣礙 [gua ai])." It also states: "One is all, all is one. The perfect penetration (諸佛圓通 [zhu fu yuan tong]) of all Buddhas, with no increase or decrease. Flowing into the Six Realms of Existence (六道 [liu dao]), everywhere is complete. Among the myriad beings (萬類 [wan lei]), each and every one is a Buddha. For example (譬如 [pi ru]), a ball of mercury (水銀 [shui yin]), when dispersed, forms individual drops, each perfectly round (圓 [yuan]). When not dispersed, it is just one mass. This one is all, all is one. Various forms are likened to houses. Abandoning a donkey's house to enter a human's house, abandoning a human body to attain a heavenly body, and even the houses of Hearers (聲聞 [sheng wen]), Pratyekabuddhas (緣覺 [yuan jue]), Bodhisattvas (菩薩 [pu sa]), and Buddhas, are all places of your taking and abandoning. This is why there are distinctions; how can there be distinctions in the nature of the original source (本源之性 [ben yuan zhi xing])?" Chan Master Yongjia (永嘉禪師 [yong jia chan shi]) said: "One nature perfectly penetrates all natures, one dharma pervades and encompasses all dharmas, one moon universally appears in all waters, all water moons are encompassed by one moon. The Dharma-body of all Buddhas enters my nature, my nature is united with that of the Tathagata." The Avatamsaka Sutra (華嚴經 [hua yan jing]), Chapter Nine, "The Merits of Bodhisattvas Who First Arouse the Bodhi Mind (初發心菩薩功德品 [chu fa xin pu sa gong de pin])", states: "Know one in all, know all in one." This is the most ultimate teaching (究極之說 [jiu ji zhi shuo]) in Buddhism (佛教 [fu jiao]). This is because, within the True Suchness Dharma Realm (真如法界 [zhen ru fa jie]), although the myriad dharmas (萬有之法 [wan you zhi fa]) manifest various differentiated appearances (差別相 [cha bie xiang]), in their fundamental essence (本體 [ben ti]) there is not the slightest difference. All phenomena are absolute (絕對 [jue dui]), and when interpenetrating with all dharmas, to know one is to know all. Just as tasting a drop of seawater (嘗海水一滴 [chang hai shui yi di]) allows one to know the salty taste of the entire ocean. This profound meaning (妙旨 [miao zhi]) is most extensively elaborated by the Huayan (華嚴 [hua yan]) and Tiantai (天台 [tian tai]) schools. This refers to the method of contemplation (觀法 [guan fa]) as "one emptiness is all emptiness (一空一切空 [yi kong yi qie kong])", "one provisional is all provisional (一假一切假 [yi jia yi qie jia])", and "one middle is all middle (一中一切中 [yi zhong yi qie zhong])". Through the "three contemplations in one mind (一心三觀 [yi xin san guan])", it demonstrates the perfect principle (圓理 [yuan li]) of the "three truths in one realm (一境三諦 [yi jing san di])". Regarding the object of contemplation (觀境 [guan jing]), it transmits profound meanings (幽意 [you yi]) such as "one mind is all minds (一心一切心 [yi xin yi qie xin])", "one skandha is all skandhas (一陰一切陰 [yi yin yi qie yin])", and "one realm is all realms (一境一切境 [yi jing yi qie jing])". Furthermore, regarding all dharmas (諸法 [zhu fa]), it speaks of "one dust particle is all dust particles (一塵一切塵 [yi chen yi qie chen])", "one dharma is all dharmas (一法一切法 [yi fa yi qie fa])", "one realm is all realms (一界一切界 [yi jie yi qie jie])", "one land is all lands (一國土一切國土 [yi guo tu yi qie guo tu])", "one characteristic is all characteristics (一相一切相 [yi xiang yi qie xiang])", "one form is all forms (一色一切色 [yi se yi qie se])", "one pore is all pores (一毛孔一切毛孔 [yi mao kong yi qie mao kong])", "one sentient being is all sentient beings (一眾生一切眾生 [yi zhong sheng yi qie zhong sheng])", "one body is all bodies (一身一切身 [yi shen yi qie shen])", "one person is all persons (一人一切人 [yi ren yi qie ren])", "one character is all characters (一字一切字 [yi zi yi qie zi])", "one consciousness is all consciousnesses (一識一切識 [yi shi yi qie shi])", etc. Or, concerning cultivation and realization (修證 [xiu zheng]), delusion and enlightenment (迷悟 [mi wu]), it clarifies "one cessation is all cessations (一斷一切斷 [yi duan yi qie duan])", "one practice is all practices (一行一切行 [yi xing yi qie xing])", "one stage is all stages (一位一切位 [yi wei yi qie wei])", "one hindrance is all hindrances (一障一切障 [yi zhang yi qie zhang])", "one cultivation is all cultivations (一修一切修 [yi xiu yi qie xiu])", "one realization is all realizations (一證一切證 [yi zheng yi qie zheng])", "one manifestation is all manifestations (一顯一切顯 [yi xian yi qie xian])", "one desire is all desires (一欲一切欲 [yi yu yi qie yu])", "one demon is all demons (一魔一切魔 [yi mo yi qie mo])", "one Buddha is all Buddhas (一佛一切佛 [yi fu yi qie fu])", "one entry is all entries (一入一切入 [yi ru yi qie ru])", "one wisdom is all wisdoms (一智一切智 [yi zhi yi qie zhi])", "one principle is all principles (一理一切理 [yi li yi qie li])", "one ultimate is all ultimates (一究竟一切究竟 [yi jiu jing yi qie jiu jing])", "one gate is all gates (一門一切門 [yi men yi qie men])", "one kind is all kinds (一種一切種 [yi zhong yi qie zhong])", "one sensation is all sensations (一受一切受 [yi shou yi qie shou])", etc. Moreover, regarding destruction and establishment (破立 [po li]), and expedient and ultimate (權實 [quan shi]), it provides explanations such as "one destruction is all destructions (一破一切破 [yi po yi qie po])", "one establishment is all establishments (一立一切立 [yi li yi qie li])", "one expedient is all expedients (一權一切權 [yi quan yi qie quan])", and "one ultimate is all ultimates (一實一切實 [yi shi yi qie shi])".