法界圖記叢髓錄 2.71

2.71

The Treatise on the Contemplation of the Buddha of One's Own Substance states:
Question: What is the realm of own-nature? What is the Buddha of one's own substance?
Answer: The realm of own-nature is non-abiding; the Buddha of one's own substance is the real mark.
Question: How is this Buddha of one's own substance contemplated? It is answered in verse:
"The self is the root of all conditions, / The mind is the source of all dharmas, / Speech is the essential宗, / The genuine good friend."
Question: What does this mean?
Answer: The mind that is the source of all dharmas is the Buddha of one's own substance; the essential宗 is the perfect cause of one's own substance; the genuine good friend is the complete fruit of one's own substance. Possessing these three meanings, it is 'I'; this is precisely the Buddha of one's own substance.
Question: Does this Buddha-fruit entail cultivation or non-cultivation?
Answer: It does not distinguish cultivation from non-cultivation, nor does it discriminate sentient from non-sentient, because the three realms are unmoving.
Question: Does this Buddha transform and deliver sentient beings?
Answer: Within the great void, among all dharmas there is none that is not the great void. Therefore, just as space transforms space, this is called the transformation of the Buddha of one's own substance (one text reads: within the Buddha of one's own substance there is none that is not the Buddha of one's own substance; this is simply called the transformation of the Buddha of one's own substance).
Question: I do not understand: how is it speech?
Answer: Just as you do not understand speech, these words are extremely vast.
Question: What are these words like?
Answer: They are like words spoken at the limit of pratītyasamutpāda.
Question: What is the limit of pratītyasamutpāda?
Answer: My mind is movement; the great void is unmoving. Being free from both movement and non-movement is the limit of pratītyasamutpāda.
Question: In terms of the limit of pratītyasamutpāda, that dharma is constantly so; how should a beginner traverse it with their mind?
Answer: In terms of the dharma, it is free from cultivation and non-cultivation. As a trial explanation of the initial entry (one text reads: initial arising), let my mind and my body speak to each other. That is, taking the mind to seek the body, and taking the body to seek the mind: mind pervades the body, and body pervades the mind—this then is termed speech.
Question: Because they mutually pervade, there is nothing further spoken; why call it speech?
Answer: When the mind speaks, it speaks, and outside of it nothing is spoken; when the body speaks, it speaks, and outside of it nothing is spoken. Therefore, it is wordless words and hearing without hearing.
Question: This is only my mind and my body; why call it the source of all dharmas?
Answer: Seeking the boundary of my mind, it exhausts the boundary of the dharmadhātu; the four great elements of my body are also like this.
Question: If so, it is only my body and mind; why call it the genuine good friend?
Answer: Among all dharmas of the dharmadhātu, there are none that do not accord with my body and mind; hence it is named the good friend.
Question: If so, then there is neither delusion nor awakening; why distinguish it by the name 'Buddha'?
Answer: Because there is duality, [they are] sentient beings; because there is non-duality, it is precisely the Buddha of one's own substance. To contemplate in this way is the correct contemplation. The great pratītyasamutpāda of the dharmadhātu means: the self, the root of all conditions, is the Buddha jewel; the mind, the source of all dharmas, is the Saṃgha jewel; speech, the essential宗, is the Dharma jewel. The genuine good friend is this meaning of the great pratītyasamutpāda of the dharmadhātu. A person whose mind attains this, though going through the six destinies and four modes of birth, will definitely have no doubt or fear. This is called the Three Jewels of one's own substance, namely: the bodily karma is the Buddha jewel, the verbal karma is the Dharma jewel, and the mental karma is the Saṃgha jewel. 'Buddha' means being formed through the combination of conditions; 'Dharma' means all dharmas welling forth; 'Saṃgha' means unobstructedness amid all dharmas. This person who serves the Buddha wears the kāṣāyas of the three karmas: five strips for bodily karma, seven strips for verbal karma, and nine strips for mental karma; in this way wearing the three kāṣāyas everywhere. This person who serves the Buddha before long will fully see the dharmas of the real dharmadhātu. Furthermore, in each and every place seen, the three realms are completely attained; thus, there is nothing that is not the three realms.