樂邦遺稿 1.23

1.23

Although the five expedient gates are used as above to contemplate the Buddha's true essence, one must also clarify departing from thought in the four teachings, to demonstrate the intention of setting aside the partial and adopting the perfect. Thus the text says: "Now the mind does not arise alone; it necessarily relies on conditions to arise. When the practitioner practices buddhānusmṛti, the mental faculty serves as the cause, and the Tathāgata's ūrṇā light serves as the condition. The arising thought is the arisen phenomenon. Contemplating that these three characteristics shift and change without abiding from thought-moment to thought-moment, and only through analytical division are they empty, this is the buddhānusmṛti of the Tripiṭaka Teaching of the Small Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, that which is able to produce and that which is produced are both immediately empty; falsely thinking that the mind arises, embodying it is immediately empty. The contemplated Buddha's characteristics are like an image in a mirror: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Common Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is merely a provisional name, and the mind of provisional name thoroughly discerns immeasurable names and characteristics; completely knowing that this mind possesses the tathāgatagarbha, and through successive kalpas severing and realizing, departing from extremes to reveal the middle: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Distinct Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is immediately empty, immediately provisional, and immediately middle; whether sense faculties or sense objects, all are the Dharma-realm; the Buddhas of dust-mote lands are illuminated in a single thought-moment, and sentient beings of the six destinies are universally responded to in an instant. The initial mind is already this, and only now does one awaken and know it, like a person of great fortune turning a stone into a jewel. In the mind there is no discarding of thoughts to separately seek departure from thought; identical to the extremes yet the middle, there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Perfect Teaching of the Great Vehicle. The Yingluo jing's explanation of the suddenly awakened Tathāgata is precisely this."