宗鏡錄 100.13

100.13

The teachings of the patriarchs cited above have been set forth in full detail, whereby minute doubts may be severed forever and great faith may be completely established. It is like having a divine jewel in one's palm or a precious seal facing one's chest: all Buddhas constantly manifest before one's eyes, and the dharmadhātu does not depart from the spoken word. For this reason, setting forth the source from the beginning, countless names and meanings have been expounded from the one mind. The countless names and meanings do not go beyond principle and cognition. Without principle there is no cognition, so outside principle there is no cognition; without cognition there is no principle, so outside cognition there is no principle. One also subsumes cognition into principle: apart from substance there is no function. Subsuming function into substance, the nature of substance is fundamentally free [from concepts]; thus substance is itself non-substance. It is identical to all dharmas, like the nature of empty space: the nature of space is also empty, ultimately quiescent, and this extinction is also extinguished. Not knowing what words to use, it is forcibly designated as the inexhaustible true citta. Now, gathering back the ocean of countless meanings, they all return to a single sentence, even to no sentence; to a single character and a single dot, rolling up and expanding at will, without moving the one mind. As the ultimate destination, words and thoughts are extinguished. Moreover, this is the Dharma-gate of the internal realization of one's own citta—the true nature, non-dual, without reliance, and equal. As the Commentary and Subcommentary on the Avataṃsaka says: '"Awakening to the equality of the intrinsic nature of all dharmas" means entering the true nature of all dharmas. That is to say, within the true nature there are no differentiated characteristics, no manifold characteristics, and no immeasurable characteristics. The ten thousand dharmas are as one; how could there be inequality? Upon what is this true nature established? Furthermore, the bright lamp is the unsupported Dharma, namely: not relying on form, and not relying on emptiness. If the ten thousand dharmas rely on emptiness, emptiness has nothing upon which to rely. Now the ten thousand dharmas rely on the true, and the true has nothing upon which to rely: this is the Dharma-gate of the seal of non-reliance. Therefore, one abandons the worldly, for the worldly has manifold distinctions. This being so, even the nature is not established, how much less characteristics? Nor is form established relying on emptiness, nor is emptiness established relying on form; there is neither difference nor non-difference, neither identification nor non-identification. Such views are instantly cut off; it is forcibly termed internal realization.'