釋門歸敬儀 1.36

1.36

First, as for the Three Jewels of the single essence: "Single" is the name for non-duality; "essence" refers to the fundamental consciousness. It is only because the essence of mind from beginningless time is pure by nature like empty space, but adventitious defilements of deluded thoughts entrap it in delusion and subject it to contamination, that it has accompanied them down to the present day, passing through births and experiencing deaths without any means of wearying of it and awakening. Therefore a sūtra says: "All dharmas are originally empty and tranquil in nature and characteristics; sentient beings falsely calculate self and other, gain and loss, reincarnating in saṃsāra without attaining liberation." A sūtra says: "All sentient beings possess the Buddha-nature." This is our fundamental consciousness, an auspicious name for emergence from hindrances. Through delusion it is called ordinary, and upon awakening it is named noble. Therefore, like the poor woman's treasure trove or the wrestler's forehead jewel, its nature is constantly pure, existing yet unusable because it is covered by delusions and has no means to shine forth. As a sūtra says, a dense thicket conceals the jewel, and changing currents mingle various tastes, yet its fundamental nature is radiant, pure, and flawless. Therefore, earlier cultivators who heard this exerted their strength in diligent contemplation; with each passing day and renewing kalpa, they ultimately realized this virtue. And when they accomplished wondrous enlightenment, they came to rely upon the dharmakāya; this body is not newly born, but relies on conditions to be cultivated and revealed. When later learners hear this, they arouse a great aspiration to seek it: "Those [Buddhas] have gone and returned; why do I remain behind?" Following the path to advance in virtue, they too will ascend to the ultimate rank. From the past until now, this vehicle has no expedient: all have attained correct enlightenment, soaring far out of the cage, looking down to respond to the minds of all beings, arousing compassion to answer their needs. The Buddha and I are truly identical from beginningless time. Because he was awakened first, he was the first to emerge from existence; I alone have not awakened, lingering among the lowly ordinary beings. Once I reflect on this matter, how can my remorse and burning anguish be in time? If I do not cultivate now, what will future lives rely upon?