法界圖記叢髓錄 1.82

1.82

The Miaoli yuancheng guan states: In discerning this meaning now, we briefly distinguish four divisions. First, the gate of cause alone: from beginningless time to the end of the future, one is constantly a bodhisattva cultivating the myriad practices. Whether pure or mixed, there is no rest. Why? Because in each and every practice there is no culmination, and the realm of sentient beings cannot be exhausted. The sūtra states: 'I constantly practice bodhisattva deeds in the lands of the ten directions; because empty space cannot be exhausted and sentient beings cannot be exhausted, there is no attainment.' Like Mañjuśrī being the teacher of all Buddhas and Māyā being the mother of all Buddhas, these both abide in the causal gate to subsume and transform. Second, the gate of fruit alone: exhausting the limits of past and future, one is constantly a Buddha. Why? Because the virtuous characteristics are entirely real, do not fall into temporal numbers, and are inexhaustible and ultimate. Third, the gate of both cause and fruit: namely, there are the generation of the mind and the achievement of perfect enlightenment, because at all times, in thought-moment after thought-moment one generates the mind and in thought-moment after thought-moment one attains Buddhahood. Fourth, the gate of neither cause nor fruit: namely, because there is no mind that can be generated and no Buddha that can be achieved, since within the true dharmadhātu there are no dual natures.