宗鏡錄 32.9

32.9

答。夫妙達殊倫。則法法齊旨。巧通異道。乃物物咸如。夫言了因者。乃是於真心中性德顯了。故名了因。生因者。亦是信心中能生六度萬行。故名生因。生了俱心。理行非外。若不了此。取捨萬端。纔入斯宗。自無高下。夫三界之有。是菩提之用。本末相遍。空有融通。豈同豁爾之無。塊然之有。如大智度論云。空有二種。一者善空。熾然修一切行。而了性空。二者惡空。恣行惡法。而欲撥令空。今論不可得空。此空不離諸法。諸法不離此空。當知一切法趣空。如瓶處空。十方界空不異瓶空。故十方空皆趣瓶空。華嚴論云。若也但修空。無想法身。即於智不能起用。若但一向生想。不見無相法身。即純是有為。又云。如是大悲。如是智慧。如是萬行。皆為長養初發心住。初生佛家之智慧大悲。令慣習自在故。時亦不改。法亦不異。智亦不遷。猶如竹葦依舊而成。初生與終。無有麁細。亦如小兒初生而後長為大。無異大也。是知差別行門。皆入畢竟空中。無有分別。

Answer: When one wonderfully penetrates distinct categories, then dharma by dharma shares the same purport; when one skillfully comprehends different paths, then thing by thing is entirely such. What is called a revealing cause means that the virtues of the nature become manifest in the true mind; hence it is called a revealing cause. A productive cause also means being able to produce the six pāramitās and myriad practices within the mind of faith; hence it is called a productive cause. Both productive and revealing are of the mind; principle and practice are not external. If one does not understand this, grasping and rejecting take myriad forms; once one enters this source, naturally there is neither higher nor lower. Existence in the three realms is the function of bodhi; root and branch pervade each other, and emptiness and existence interpenetrate. How could it be identical to blank nothingness or inert existence? As the Mahāprajñāpāramitopadeśa says: 'There are two kinds of emptiness: first, wholesome emptiness, where one ardently cultivates all practices yet realizes that their nature is empty; second, unwholesome emptiness, where one indulges in unwholesome dharmas and wishes to dismiss them as empty.' Now we discuss unobtainable emptiness: this emptiness is not separate from dharmas, and dharmas are not separate from this emptiness. One should know that all dharmas tend toward emptiness: just as the space where a vase is located is not different from the space of the realms of the ten directions, so all space in the ten directions tends toward the space of the vase. The Huayan lun says: 'If one only cultivates emptiness without ideating the dharmakāya, then one cannot generate functions from wisdom; if one exclusively generates ideation and does not see the signless dharmakāya, then it is purely conditioned.' It also says: 'Such great compassion, such wisdom, and such myriad practices are all to nourish the wisdom and great compassion of first entering the household of the Buddha at the dwelling of initial resolve, making one accustomed to mastery; time does not change, dharmas do not differ, and wisdom does not alter. It is like bamboo and reeds growing according to their old pattern: between the initial emergence and the end, there is no coarseness or fineness. It is also like a child just born who later grows to be an adult: there is no difference in being an adult.' Thus we know that the diverse gates of practice all enter into ultimate emptiness, without differentiation.