宗鏡錄 40.13

Answer: All principle and wisdom, and limitless practices and vows, do not leave a single pore of Samantabhadra. If one truly enters into this mirror of the source, then in each and every pore, even of the bodies of ordinary beings and sages, one can fulfill the conduct of Samantabhadra. It is like Bhikṣu Sāgaradhvaja in the Avataṃsakasūtra, who entered the Samādhi of the Pure Light of the Sphere of Prajñāpāramitā, sat cross-legged by the side of the walking-meditation ground, and entered into samādhi: free from inhalation and exhalation, without other thoughts or sensations, his body was at peace and unmoving; from his bodily parts, he emitted clouds of bodies of the ten dharmadhātus and all offering implements, raining down immeasurable rains of Dharma and so forth. It is also like Bhikṣu Sudarśana, who said to Sudhana: 'When I practice walking meditation, in a single thought-moment all the ten directions completely appear before me, because wisdom is pure; in a single thought-moment all worlds completely appear before me, because I pass through unspeakably unspeakable worlds.' It is also like the night goddess Pramuditanayanajagadvirocanā, who entered the liberation gate of the banner of universal joy of great power; from each and every pore of her body, she emitted immeasurable kinds of cloud-like transformed bodies, preaching the Dharma with wondrous sounds according to what was appropriate, universally gathering all immeasurable sentient beings and causing them all to rejoice and attain benefit. It is also like Sudhana re-observing each bodily part and each pore of Samantabhadra, wherein were the trichiliocosm, the wind wheel, water wheel, earth wheel, and fire wheel, the great oceans and rivers, the jewel mountains, Mount Sumeru, and the Iron Encircling Mountains, the villages, military camps, cities, and towns, palaces and gardens, all hells, hungry ghosts, and animals, the realm of King Yama, the eight classes of devas and nāgas, humans and non-humans, the realms of desire, form, and formlessness, the sun, moon, and stars, wind, clouds, thunder, and lightning, day, night, month, and season, as well as years and kalpas, the appearance of buddhas in the world, the assemblies of bodhisattvas, and the adornments of the bodhimaṇḍa—such matters were all clearly seen. Just as this world was seen, so too were all worlds in the ten directions seen in like manner; just as the worlds of the ten directions in the present were seen, so too were all worlds of the past and future seen in like manner, each distinct and not intermingled. As it is said, upon the bodily parts of Sāgaradhvaja, within a single thought of Sudarśana, and inside the pores of Samantabhadra, all ordinary and sacred spheres, and pure and defiled lands, exhausting the dharmadhātu and the realm of space in the ten directions, were completely manifest. This can prove that the mirror of the source has nothing outside it, and there is no dharma it does not contain. It is like rolling up the billows of the great ocean and gathering them into a single drop, or taking the lands of the ten directions and pointing them out in a single dust mote. As an ancient worthy said: 'With the realm of Vairocana, the profound gate of manifold wonders, spiritual teachers speak of it without exhaustion, Sudhana scoops from it without depleting it, Mañjuśrī embodies it in absolute stillness, and Samantabhadra realizes it in layer upon layer.' Why is this? Because Mañjuśrī is the substance of one's own citta conforming to principle, its substance being ever serene; because Samantabhadra is the function of one's own citta conforming to measure, its function pervading the dharmadhātu. Therefore, the Ratnagotravibhāga explains that there are two kinds of practice: first, practicing in accordance with reality, fully understanding that conformity to principle is of one taste; second, practicing ubiquitously, completely knowing that the one mind possesses dharmadhātus as numerous as the sands of the Ganges. Therefore, awakening to this inexhaustible citta of tathatā brings about the fulfillment of the inexhaustible conduct of Samantabhadra. It is also called: 'Pure conduct has been established; what had to be done has been done.' If one does not understand this and mistakenly engages in practice, not only will one fail to possess the gate of Samantabhadra's conduct, but even all the gates of cultivation and progress, such as the three refuges and the five precepts, will fail to be accomplished, because one has not reached the root. Therefore, the Saddharmapuṇḍarīkasūtra says: 'If one is unable to see, hear, read, recite, copy, uphold, and make offerings to this Saddharmapuṇḍarīkasūtra, you should know that this person has not yet skillfully practiced the bodhisattva path.' Because of the separation between self and other, having only a mind of attachment and views, not having arrived at the ekayāna, how could one accomplish practice of the same substance? It also says: 'This sūtra is difficult to uphold. If someone upholds it for even a short while, I will be delighted, and so will all buddhas. Such a person is praised by all buddhas: this is vigor, this is diligence; this is called keeping the precepts and practicing dhūta; they will quickly attain the unexcelled Buddha path.' Thus we know that cultivating practice through seeing the nature means that the nature pervades the myriad practices. As the Avataṃsakasūtra says: 'Bodhisattva conduct is tathāgata nature; tathāgata nature is bodhisattva conduct.' Only if one clearly sees this purport can it be called complete cultivation. The provisional teachings cannot conceive of it; lower stages are separated as far as heaven. Even for praising it with a single thought of sympathetic joy, the merit is limitless; how much more so for cultivating with right mindfulness and explaining it to others? Therefore, the Commentary on the Words and Phrases [of the Lotus Sūtra] explains: 'One who has a single thought of sympathetic joy, though not yet having practice oneself, merely rejoices in the Dharma and the person; the retribution of merit is already great—how much more so when practice is attained!' The mind of sympathetic joy is twofold: if, upon hearing the opening of the provisional to reveal the real, within a single thought-moment of citta one understands the principle of neither-provisional-nor-real and believes in the Buddha's vision and knowledge, and further understands both the provisional and the real with phenomena and principle integrated—though still possessing the nature of kleśas, one can know the secret treasury of the Tathāgata. This is sympathetic joy discussed vertically. Furthermore, if, upon hearing the intention of opening the provisional to reveal the real, within the one mind one broadly understands all cittas, and that all dharmas are the Buddha Dharma without obstruction—if one wishes to discriminate, the explanations and eloquence are inexhaustible, revolving endlessly from months to four months to a year—though not having yet attained the true mind of sympathetic joy, one is able to understand like this; since the Dharma is like this, the person is also like this. This is sympathetic joy discussed horizontally. The horizontal is the vertical; the vertical is the horizontal. Therefore, the Mahāparinirvāṇasūtra says: 'Better to hear little and understand much of the meaning and taste.' This is precisely the meaning. Thus we know that as soon as one hears of the one mind and can give rise to sympathetic joy, one thoroughly comprehends all dharmas without remainder; it can be called 'hearing one thing and awakening to a thousand,' attaining great dhāraṇī. When one can give rise to complete faith within the mind of an ordinary person, the measure of its merit can only be known by a buddha. If non-Buddhists who attain the five superknowledges can move mountains and dry up seas, yet do not subdue views and craving, they do not equal those at the heat stage. The non-learners of the two vehicles, though free from both seeds and fruits, are still bound by nirvāṇa, unaware that both their causes and fruits are provisional. Practitioners of the shared teaching, though skillful in cultivating causes, when bringing forth their resolve do not recognize the five hundred yojanas.

The attainment of the fruit merely eradicates the four abidings [of kleśa]. Although persons of the Separate [Teaching] surpass the two vehicles, their cultivation of the cause is biased and their approach is clumsy; they are not praised by the Buddha, and all are inferior to a person of the initial rejoicing with a single thought of complete faith. Furthermore, the Zhiguan says: 'If one can enter the contemplation of mind-only in this way, one is fully endowed with all teaching-gates, comprehensively complete in rules and standards; from the initial mind it conveys practitioners to that parasol of sarvajñatā. That which the Tathāgatas diligently sought through accumulated kalpas and wonderfully awakened to in the place of enlightenment lies precisely herein!' Hence we know that although the myriad paths differ, the one nature is without disparity. If one has not returned to this nature of one's own citta, it is ultimately not consummate; in whatever one undertakes, if mind and object are not extinguished, all falls into saṃsāra and does not enter reality. As the Mahāprajñāpāramitopadeśa says: 'Furthermore, just as water by nature flows downward, gathers and returns to the ocean, merging into a single flavor, all phenomena are also like this: all general characteristics and particular characteristics return to the reality-nature (dharmatā) and become of one same characteristic; this is called the reality-nature. Just as a vajra on a mountain peak gradually bores downward until it reaches the vajra ground-limit, stopping only when it reaches its own nature, all phenomena are also like this: when wisdom's discrimination and analytical inquiry have arrived in Suchness, from Suchness it enters the self-nature; Suchness is without the proliferation of phenomena with beginning and end, arising and ceasing—this is called the reality-nature. Again, just as a calf that wanders about crying stops only when it finds its mother, all phenomena are also like this: diverse and distinct, varying in acceptance and rejection, they stop only upon arriving at their self-nature, beyond which there is no further place—this is called the reality-nature.' Just as when all bodhisattvas seek the path and cultivate practice, if they have not arrived at the mirror of the source, their minds ultimately do not rest. Therefore, the mirror of the source has, in brief, two purports: first, to achieve sudden awakening and know the source; second, to cultivate completely and accomplish the matter. As the Śūraṅgamasūtra says, the Buddha reproached Ānanda, saying: 'It is not that you have through kalpas of toilsome effort realized and cultivated [the path]. Even though you remember and retain the pure, wonderful principles of the twelve divisions of scriptures of the tathāgatas of the ten directions like the sands of the Ganges, it only increases playful proliferation (prapañca). Although you expound causes and conditions and spontaneity, clearly and decisively understood, so that people in the world call you foremost in hearing much, this accumulation of hearing much and perfuming over kalpas could not deliver you from the difficulty with Mātāṅgī. Why did it have to await my Buddha-uṣṇīṣa divine dhāraṇī, so that the fire of lust in Mātāṅgī's citta suddenly subsided, and she attained the anāgāmin fruit, becoming a forest of vigor within my Dharma, with the river of craving drying up and bringing you liberation? Therefore, Ānanda, though you have through kalpas remembered and retained the Tathāgata's secret, wonderful adornments, it is not equal to a single day cultivating untainted karma, leaving far behind the two sufferings of worldly hatred and love. For instance, Mātāṅgī had in past lives been a courtesan; through the power of the divine dhāraṇī her lustful craving was dissolved, and now within the Dharma she is named the bhikṣuṇī Prakṛti. Together with Rāhula's mother, Yaśodharā, they awakened alike to their past causes and knew that the cause across successive lives of lustful desire was suffering. Because of a single thought of perfuming and cultivating untainted good, one escaped the entanglement and one received the prediction [of enlightenment]. Why do you deceive yourself and still tarry in looking and listening?' And further, once Ānanda and the others had awakened, they repeatedly asked again for the wonderful path of practice, as the sūtra says: 'World-Honoured One, though I have now received such Dharma-voice and know the Tathāgatagarbha wonderful enlightened luminous mind pervades the realms of the ten directions, holding and nurturing the Tathāgata's lands of the ten directions, the pure and jewel-adorned lands of the King of Wonderful Enlightenment, the Tathāgata again reproaches much hearing as ineffective and not equaling practical cultivation. I am now like a wandering traveler who is suddenly bestowed a magnificent mansion by a heavenly king; though having obtained the great residence, one must enter through a gate. We only pray that the Tathāgata will not abandon great compassion, but reveal to those of us in the assembly who are benighted the path of original resolve whereby we cast away the lesser vehicle and ultimately attain the Tathāgata's nirvāṇa without remainder.' And then the Buddha told Ānanda: 'If you wish to cast away the śrāvaka [vehicle], cultivate the bodhisattva vehicle, and enter the Buddha's vision and knowledge, you should carefully observe whether the resolve on the causal ground and the enlightenment on the fruitional ground are identical or different. Ānanda, if on the causal ground one takes an arising and ceasing citta as the foundational cause of cultivation and seeks the unarising and unceasing Buddha vehicle, there is no such possibility. For this reason, you should clearly comprehend that the fabricated phenomena of the receptacle worlds all undergo alteration and destruction. Ānanda, look at the fabricated phenomena of the world: which of them is indestructible? Yet one never hears of space rotting away and being destroyed. Why is this? Space is not something that can be fabricated; hence from beginning to end it has no destruction.' Explanation: Examining the correct purport of the various Mahāyāna sūtras, patriarchal teachers, and buddhas, whoever from this day forward succeeds to the Buddha vehicle must first attain the root: awaken to one's own true citta being unarising and unceasing as the cause, and thereafter cure everything universally with the principle of the unarising. Therefore the Huayan lun says: 'If there are residual habit-energies, cure them again with the Buddha's vision and knowledge. If one does not enter the Buddha's vision and knowledge, even if one has practice, it merely results in subjugation; ultimately one cannot enter the swift current of the buddhas.' As the Lotus [Sūtra] clarifies: 'Opening, displaying, awakening to, and entering the vision and knowledge of the buddhas'—it discusses opening and displaying solely within the citta of sentient beings, because the Buddha's vision and knowledge are contained in the citta of sentient beings. If in the Chan lineage, it has also been said from the predecessors down: 'One must first know it exists, and thereafter maintain it.' It is also said: 'Head and tail must match; there must not be any lack in principle or practice, nor should mind and mouth contradict each other. To enter our school [otherwise] is impossible.' If one has not awakened to the unarising principle of one's own citta, but merely takes the arising and ceasing citta as the cause and wishes to seek the unarising fruit, it is like steaming sand to make rice, or planting bitterness to seek sweetness: cause and fruit differ, and substance and function are both lost. Heterodox cultivation and erroneous habituation are like the ninety-six kinds [of non-Buddhists], rubbing the eyes to produce illusory flowers; inclining toward quiescence and grasping the expedient is like the followers of the three vehicles, toiling their spirit and expending their strength. If one enters the mirror of the source, principle and practice are both rounded and complete; it may be called a good physician for the two views, a brilliant sun that reveals the truth. Therefore the Mahāparinirvāṇasūtra says: 'For example, although the force of mist and dew wishes to abide, it cannot exceed the rising of the sun; once the sun has risen, they are extinguished without remainder. Good sons, all the evil karma of these sentient beings is also like this: its abiding force in the world cannot exceed beholding the sun of the Great Nirvāṇa; once this sun has risen, it can completely eradicate all evil karma.' When one has not yet encountered the sun of the correct Dharma of the mirror of the source, the ocean of the true wisdom of the one mind—

…[if they do not] return to [the source], all previous practices, samādhis, and various disciplines are all impermanent and do not constitute superior good, because they are not yet ultimate. As the sūtra says: 'The Buddha said: "Good sons, although one may cultivate all the concentrations of the various sūtras, if one has not heard such a Great Nirvāṇa Sūtra, all declare that everything is impermanent. Having heard this sūtra, although one may have kleśas, it is as though one has no kleśas, and one is immediately able to benefit all humans and devas. Why is this? Because one clearly understands that one's own body possesses Buddha-nature; this is called permanent. Furthermore, good sons, just as all streams return to the ocean, so all concentrations and samādhis of the various sūtras return to the Mahāyāna Great Nirvāṇa Sūtra. Why is this? Because it ultimately and skillfully explains the existence of Buddha-nature."' Therefore, as soon as one knows there is Buddha-nature, understanding and practice naturally accord with one another. It is like knitting a net ultimately to catch fish, or packing provisions because one must march forward. As it is said: 'If there is only understanding without practice, it is like a dry sand well that provides no moisture; purely empty and unreal, it is like a rainless cloud in the sky.' Therefore, this record is entirely for cultivating the bodhisattva path and fulfilling the gate of Samantabhadra. Consequently, I have broadly gathered the golden texts of definitive meaning and the bequeathed teachings of past worthies, causing all to believe and accord, and to correspond with the Dao, encompassing beginning and end, and benefiting both self and others. Because the nature of the one mind of tathatā is inexhaustible, to act in accordance with this nature is naturally so, without deficiency or cessation. It naturally completes all wisdom, all compassion, all samādhis, all supernatural powers, all vows and practices, all causes and effects, all principle and phenomena, all provisional and real, all progressive stages, and all complete interpenetration. Therefore the Huayan lun says: 'The sūtra explains that the Bodhisattva of the Cloud of Dharma Ground, according to the power of citta's thought, whether vast or subtle, self and other mutually entering, one and many, great and small, mutually interpenetrating, has supernatural powers, virtues, and functions at free command, because they are all accomplished according to the thoughts of one's own citta. Just as the functional realms of all sentient beings are all formed by the clinging karma of their own cittas, and the retributive fruits of good and evil among humans, devas, narakas, animals, and hungry ghosts are entirely created in reliance on citta; so too the Bodhisattvas of the Ten Grounds, by the power of the great wisdom of the unconditioned dharmakāya, according to whatever they think in their citta, are completely sovereign in all ten directions simultaneously, and all know and see them. Taking the wisdom of universal illumination as their substance, because the substance of wisdom has no reliance, it accords with the nature and pervades the dharmadhātu, equal to the measure of empty space, filling the worlds of the ten directions. Through the wisdom of naturelessness, its great function follows thought; through the non-forgetful wisdom, all is accomplished according to thought; through possessing the universal and particular, identity and difference, integration and disintegration are simultaneously performed; through the sovereign wisdom of vast and narrow, great and small, its transformational power is unhindered; through the wisdom that shares the same substance with all sentient beings, it can transform all sentient beings' realms purely into pure land lands; through the non-dual wisdom of self and other, one body produces many bodies, and many bodies produce one body; through the wisdom beyond measure in which the dharmakāya has neither large nor small, it can broadly contain Buddha lands in a single pore; through the boundless and directionless wisdom that equals empty space, it manifests and appears in a single thought, filling the ten directions without coming or going; through the echo-like wisdom, it can respond like an echo, manifesting directly to equal the responses of sentient beings; through possessing this complete and consummate wisdom of merit, it constantly dwells in marvelous lands and always co-dwells with all sentient beings, yet unless by the power of a noble one's empowering sustainment, sentient beings cannot see it.' As the Huayan jing says: 'Disciples of the Buddha, it is like a person who places a maṇi jewel into colored garments: though the maṇi jewel takes on the color of the garments, it does not abandon its own nature. The bodhisattva-mahāsattva is also like this: having accomplished wisdom and taken it as the jewel of citta, contemplating all-knowledge, it universally and clearly appears, yet they do not abandon the various bodhisattva practices. Why is this? Because the bodhisattva-mahāsattva makes great vows to benefit all sentient beings, to liberate all sentient beings, to serve all Buddhas, to adorn and purify all worlds, to comfort sentient beings, to deeply enter the sea of Dharma, to manifest great sovereignty in order to purify the realms of sentient beings, to give to sentient beings, to universally illuminate the world, and to enter the boundless Dharma doors of illusory transformation, without retreating or turning back, without fatigue or weariness. Disciples of the Buddha, it is like empty space supporting all worlds: whether becoming or abiding, it has no weariness or fatigue, no weakness or decay, no dispersal or destruction, no change or difference, no diversity, and does not abandon its own nature. Why is this? Because the self-nature of empty space is inherently so. The bodhisattva-mahāsattva is also like this: establishing immeasurable great vows, liberating all sentient beings, their citta knows no weariness. …Furthermore, disciples of the Buddha, with this the bodhisattva-mahāsattva reveals the undifferentiated nature of all Tathāgatas. This is the unhindered gate of skillful means; this can give birth to assemblies of bodhisattvas; this Dharma is exclusively the realm of samādhi; this can courageously enter sarvajñatā; this can disclose and display all gates of samādhi; this can unhinderedly enter all lands; this can tame all sentient beings; this can abide at the limit of non-sentient beings; this can reveal all Buddha dharmas; this has nothing to attain in any realm. Although at all times expounding and revealing, it is constantly free from delusional conceptualisation; although knowing all dharmas are devoid of doing, it can manifest all actions; although knowing all Buddhas are devoid of dual marks, it can display all Buddhas; although knowing there is no rūpa, it expounds various rūpas; although knowing there is no vedanā, it expounds various vedanās; although knowing there is no saṃjñā, it expounds various saṃjñās; although knowing there is no saṃskāra, it expounds various saṃskāras; although knowing there is no vijñāna, it expounds various vijñānas; constantly turning the Dharma wheel to reveal everything to all; although knowing that dharmas are unborn, it constantly turns the Dharma wheel; although knowing that dharmas have no differences, it explains the various differential gates; although knowing that all dharmas have no arising and ceasing, it explains all characteristics of arising and ceasing; although knowing that all dharmas are neither coarse nor subtle, it explains the coarse and subtle characteristics of all dharmas; although knowing that all dharmas have no superior, middle, or inferior, it can proclaim the supreme Dharma; although knowing that all dharmas cannot be expressed in words…'

…and yet can utter pure words. Although knowing that all phenomena have neither inside nor outside, [they] yet speak of all inner and outer phenomena. Although knowing that all phenomena cannot be known, [they] yet speak of various types of wisdom observation. Although knowing that all phenomena have no real nature, [they] yet speak of the path of liberation that is real. Although knowing that all phenomena are ultimately endless, [they] yet can explain the ending of all taints (āsrava). Although knowing that all phenomena have no opposition and no contention, yet there is also not an absence of distinction between self and other. Although knowing that all phenomena ultimately have no teacher, [they] yet always revere all teachers and elders. Although knowing that phenomena are not awakened to through others, [they] yet always respect all good spiritual friends. Although knowing that phenomena have no turning, [they] turn the wheel of the Dharma. Although knowing that phenomena do not arise, [they] demonstrate the various causes and conditions. Although knowing that all phenomena have no past boundary, [they] speak extensively of the past. Although knowing that all phenomena have no future boundary, [they] speak extensively of the future. Although knowing that all phenomena have no middle boundary, [they] speak extensively of the present. Although knowing that all phenomena have no agent, [they] speak of all actions. Although knowing that all phenomena have no causes and conditions, [they] speak of the causes of arising. Although knowing that all phenomena have no comparison, [they] speak of equal and unequal paths. Although knowing that all phenomena have no verbal expression, [they] definitively speak of the phenomena of the three times. Although knowing that all phenomena have nothing upon which they rely, [they] speak of relying on wholesome phenomena to attain liberation. Although knowing that the Dharma has no body, [they] speak extensively of the dharmakāya. Although knowing that the buddhas of the three times are boundless, [they] can explain that there is only one buddha. Although knowing that the Dharma has no form, [they] manifest various forms. Although knowing that the Dharma has no views, [they] speak extensively of various views. Although knowing that the Dharma has no characteristics, [they] speak of various characteristics. Although knowing that all phenomena have no realm, [they] widely proclaim realms of wisdom. Although knowing that all phenomena have no distinctions, [they] speak of various distinctions of practices and fruits. Although knowing that all phenomena have no liberation, [they] speak of pure practices of liberation. Although knowing that all phenomena are originally ever-abiding, [they] speak of all phenomena of transmigration. Although knowing that all phenomena have no illumination, [they] constantly and extensively speak of the dharma of illumination.

The commentary says: As for "for instance, like empty space holding the multitudes of worlds, whether forming or abiding, without disgust or weariness," it is because by the wisdom of Samantabhadra, one understands that all phenomena are like the nature of empty space. The nature of empty space is indeed the bodies of ordinary people and sages; it is only because sentient beings do not understand and are deluded into saṃsāra, turning it into sense faculties and dusts. The bodhisattva is therefore able to manifest form-bodies in response and preach the Dharma according to what is appropriate. Thus it is said that Samantabhadra's bodily characteristics are like empty space. A verse also says: "The mind's hearing penetrates the ten directions, / arising from the power of a great cause." Another verse says: "Space arises within great awakening / like a bubble emerging upon the ocean." From this we know that whether phenomena or practices, all are our citta's nature, like empty space—how could there be weariness? If one does not understand that all phenomena are identical with the nature of empty space, clings to external objective characteristics as being observable, brings forth the aspiration [for awakening] according to characteristics, and undertakes practice based on dusts, not penetrating the principle of identical substance, then all falls into the conditioned, completely turning into compassion born of craving and views, and ultimately becoming weary. If one relies on the Mirror of the Source and practices as taught, then even a single hair of merit will ultimately head toward the fruit of bodhi. Therefore, using conditionless conditions, one reveals conversion without conversion; that is, because the true mind of sentient beings accords with principle and is unobtainable. If there are no conditions, then there is nothing to convert; if the true mind follows conditions without being destroyed, dependent origination occurs, and then there is also that which is converted. Thus, if not for practice that flows from the real, there would be no way to accord with the real; if not for the real that initiates practice, it would not be manifested through practice. Truly, because substance integrates practice, the cause is round; because practice encompasses the real, the fruit is full. Principle and practice are both complete, and cause and fruit are simultaneous. Only when one has round understanding and round practice is the Mirror of the Source accomplished. Moreover, this practice of Samantabhadra is entirely the Buddha's wisdom. The Buddha's wisdom is indeed the true mind. As the verse in the Avataṃsakasūtra says: "The Buddha's wisdom is vast like empty space, / universally pervading the minds of all sentient beings. / It fully understands all worldly false conceptualizations, / not giving rise to diverse differentiations." Thus the entire wisdom of the Buddha is the minds of sentient beings. Worldly false conceptualizations all transform from sentient beings' minds. Since the mind that can transform is itself the Buddha's wisdom, how could the realm that is transformed be real? Then one understands that worldly false conceptualizations are all empty, and ultimately never gives rise to differentiated views and discriminations—such as ordinary or sage, existence or nonexistence, and so forth. Furthermore, understanding worldly false conceptualizations is the wisdom that accords with quantity; not giving rise to diverse differentiations is the wisdom that accords with principle. Accords with quantity contemplates the conventional; accords with principle understands the real. Furthermore, the characteristics of substance being contained within it is the wisdom that accords with quantity; the substance of characteristics having one taste is the wisdom that accords with principle. If principle and quantity both vanish, only then is one dark-merged with the Buddha's wisdom. Therefore, if one wishes for both the real and conventional to be illuminated together and both cause and fruit to be fulfilled, they do not go beyond these two wisdoms of according with principle and according with quantity. As the Treatise on Buddha-Nature says: These two wisdoms of principle and quantity have two characteristics: first, non-attachment; second, non-obstruction. As for "non-attachment," seeing that the realm of sentient beings is naturally pure is called non-attachment; this is the characteristic of the wisdom that accords with principle. As for "non-obstruction," being able to penetrate and observe immeasurable and boundless realms is therefore called non-obstruction; this is the characteristic of the wisdom that accords with quantity. Furthermore, these two wisdoms have two meanings: the wisdom that accords with principle is the cause, and the wisdom that accords with quantity is the fruit. Saying that according with principle is the cause means that it can act as the cause of saṃsāra and nirvāṇa. Saying that according with quantity is the fruit means that by means of this principle, one knows that the Tathāgata's real and conventional dharmas are fully accomplished. Furthermore, the wisdom that accords with principle is the cause of purity; the wisdom that accords with quantity is the cause of perfection. The cause of purity means that through the wisdom that accords with principle, the three delusions are extinguished; the cause of perfection means that through the wisdom that accords with quantity, the three virtues are perfected. Therefore, we know that becoming a buddha is entirely due to the two wisdoms. The wisdom that accords with principle is the substance of the one mind as the cause; the wisdom that accords with quantity is the function of the one mind as the fruit. Therefore, substance and function are mutually identical, cause and fruit are simultaneous, and from beginning to end, contracting and expanding, all are perfected in the one mind. Even up to the dharmadhātu being revealed within a dust mote and the jewelled realms appearing on the tip of a hair—all are the realm of according with quantity within the wisdom that accords with principle. If one only realizes the principle of according with principle, Samantabhadra's great function cannot appear.

If one only practices the source of according with quantity, Mañjuśrī's correct wisdom cannot be consummate. Only by possessing these two gates is the Mirror of the Source clarified. Therefore Sudhana in a single lifetime was able to accomplish the practice of many kalpas. An ancient commentary states: "Since Sudhana, by the power of his good friend the Ṛṣi Bhīmottara, in the space of an instant saw in some buddhas' lands the passing of unspeakably unspeakable dust-motes of buddha-realms in kalpas, practicing without weariness, how could a single lifetime not pass through many kalpas? The power of a ṛṣi is sovereign over long and short. Thus it is like Wang Zhi of the secular world encountering the immortals' chess game, which caused his axe handle to rot; after three years he still thought it was only the time of a meal. Since long can be made short, short can also be made long. Like King Mu of Zhou following the illusionist: although many years passed, it was actually only an instant. Therefore one should not determine the principle based on long or short time, or wide or narrow space." Therefore we know that transforming in accordance with the mind, the long and short are not fixed. When the mind is long, it is long; when the mind is short, it is short. Length and brevity are mind, not the divisions of time. All the myriad dharmas are accomplished by the mind; calculating apart from the mind, one loses the ancestral source.