大方廣圓覺修多羅了義經略疏 1.8

1.8

Origination, flourishing, advantage, and firmness are the virtues of the Qian hexagram, originating from the single qi. Permanence, bliss, self, and purity are the virtues of the Buddha, rooted in the One Mind. Concentrate the single qi to achieve softness; cultivate the One Mind to accomplish the Way. As for the mind, it is profound, empty, wondrous, and pure, brightly luminous and numinously clear; without going or coming, it secretly penetrates the three times; neither within nor without, it clearly permeates the ten directions. Unceasing and unarisen, how could the four mountains harm it? Free from nature and free from marks, how could the five colors blind it? Dwelling in the stream of saṃsāra, the black dragon's pearl alone shines in the vast ocean; seated on the shore of nirvāṇa, the cassia-moon alone shines brightly in the azure sky. Great indeed! It is that upon which the myriad dharmas rely for their inception. The myriad dharmas are illusory and false, arising through the convergence of conditions. Arisen dharmas are fundamentally non-existent; all is vijñapti-mātra. Consciousness is like an illusion or a dream; it is merely the One Mind. The mind is quiescent yet knowing; it is designated perfect enlightenment, completely filled with purity, not admitting anything else within. Therefore, its virtuous functions are boundless, all identical in the one nature. The nature arising becomes marks; objective realm and wisdom are distinctly apparent. When marks attain fusion with the nature, body and mind become vast. Comparing it to the sāgara-mudrā, it surpasses empty space; immensely vast and brilliantly radiant, it transcends thought and deliberation. Our Buddha realized this, took pity on beings' confusion about it, praised it repeatedly as 'marvelous!', and deliberated thrice upon the great matter. Having perfected the ten powers, he could destroy the demon armies under the tree; thereupon he aroused the four minds, wishing to reveal the treasure hidden within the house. Yet, mistaking one's head and abandoning one's father, enlightenment has ease and difficulty; hence in the Deer Park and at the bodhimaṇḍa, teachings arose as sudden or gradual. The gradual established the distinction of the five periods, emptiness and existence alternating in prominence; the sudden has no distinction of the two truths, its dark numen being absolute. Now, is this sūtra not of the sudden category? Therefore, the Tathāgata entered the Land of Quiescent Light where ordinary persons and sages share one source, manifesting the sambhogakāya, host and companions assembling together. The great being Mañjuśrī was the first to ask about the fundamental causal ground, and the Bhagavat supreme first raised the ultimate fruit. Illuminating this true body and eliminating those dreamlike forms, knowing there is no self or person, who undergoes transmigration? Diverse illusions are born from the enlightened mind; when illusions are exhausted, enlightenment is perfected, the mind penetrates and dharmas pervade. The mind is originally the Buddha, yet drifts and sinks due to the arising of thoughts; the shore in truth does not move, yet races along due to the movement of the boat. Suddenly eliminate the illusory master, and flowers will not grow in the sky; gradually exhaust the source of craving, and gold will have no remaining ore. The principle transcends cultivation and realization, yet wisdom appears to have hierarchical stages; awakening to earlier faults is named later stages—how much more so when the arising and ceasing of delusion are forgotten, and virtue equals perfect brightness! However, when the fine steed leaves the stable, it already reacts to the shadow of the whip; the great treasure buried in dust requires establishing methods of treatment. Therefore, the three contemplations are clear and bright, both the true and the provisional entered; the various wheels are intertwined, cultivated singly or doubly in perfection. The four marks hide their spirit, not being obstructions to enlightenment; the four defects expose their substance, and the flower of the mind blossoms. Furthermore, he causes long, intermediate, and short periods to constrain thought and collect thought for energetic cultivation; practicing separately and universally in turn, karmic obstructions and afflictive obstructions are eliminated. Accomplishing the wisdom body, with tranquility perfected and enlightenment pervasive, the buddha-realms of hundreds of thousands of worlds appear before one. For this reason, hearing the five names surpasses the merit of giving the jewels of a universe; expounding half a verse of its meaning excels the small vehicle [numerous as] sands of the Ganges. Truly, this is because there is no dharma it does not uphold, and no capacity it does not cover.