大方廣圓覺修多羅了義經略疏 1.3

1.3

Now, all creatures possessing blood and breath necessarily possess sentience, and all those who possess sentience are necessarily of the same substance. This is what is termed truly pure, luminous, and subtle; empty, penetrating, numinous, and unimpeded; towering aloft and solely existent. Being the fundamental source of sentient beings, it is called the mind-ground; being that which is attained by all buddhas, it is called bodhi; mutually interpenetrating and harmoniously subsuming, it is called the dharmadhātu; quiescent, permanently blissful, it is called nirvāṇa; untainted and without outflow, it is called pure; unerring and unchanging, it is called tathatā; free of faults and devoid of wrong, it is called buddha-nature; preserving good and obstructing evil, it is called dhāraṇī; concealed and containing all, it is called the tathāgatagarbha; transcendent and profoundly occult, it is called the Ghanavyūha realm; uniting all virtues in great completeness, outshining all darkness in solitary radiance, it is called perfect enlightenment. In reality, these are all the One Mind. Turning one's back on it, one is an ordinary person; according with it, one is a sage. Confused about it, saṃsāra begins; enlightened to it, transmigration ceases. Pursuing it intimately, it is śamatha and vipaśyanā, samādhi and prajñā; extending and broadening it, it is the six pāramitās and myriad practices. Developing it into wisdom, it is then right wisdom; relying on it as cause, it is then the right cause. In reality, these are all a single dharma. To be in perfect enlightenment all day long and yet never to have experienced perfect enlightenment is an ordinary person; to wish to realize perfection without having yet reached ultimate perfect enlightenment is a bodhisattva; to be fully endowed with perfect enlightenment and to uphold and abide in perfect enlightenment is a Tathāgata. Apart from perfect enlightenment there are no six destinies; relinquishing perfect enlightenment there are no three vehicles; without perfect enlightenment there is no Tathāgata; effacing perfect enlightenment there is no true dharma. In reality, these are all a single path. That which all buddhas of the three periods of time realize is precisely this; that for which the Tathāgata appears due to the one great matter is precisely this; that which the three baskets, twelve divisions, and all sūtras expound is precisely this. Yet when the Tathāgata handed down the teachings, in indicating the dharma there were the esoteric and the exoteric; in establishing principles there were the broad and the abridged; in according with the times there were the earlier and the later; in addressing faculties there were the deep and the shallow. Were it not for superior roots and perfect wisdom, who could achieve such great penetration? Therefore, in the storehouse of radiance, with the twelve great beings, the Tathāgata secretly explained and openly propagated, silently penetrated and broadly covered, sealing and determining this dharma as the crest of all sūtras.