宗鏡錄 11.3

11.3

Answer: Expedient means have multiple gateways; thus the net of the eight teachings is cast far and wide. Returning to the source, the nature is without duality; thus the tenet of the one mind stands loftily. For this reason, with the conduct of illness [the Buddha] rests the śrāvakas in the conjured city; with the conduct of infants he entices ordinary beings into the heavenly realms. Combining, exclusive, confronting, and bringing along—he accommodates diverse capacities. Opening, displaying, awakening, and entering—he leads solely to the realization of the way of the ekayāna. It is like a thousand prescriptions collectively treating a single ailment, or ten thousand principles all revealing the one mind, causing [practitioners] not to cling to views and follow the letter, thereby losing the flavor of the true Dharma; what is hoped is that they delve into the mind and investigate the truth, attaining the source of correct awakening. As the Fahua xuanyi says: The one mind and the five conducts are precisely the samādhis of the three truths. Noble conduct is precisely the samādhi of the true truth. Pure conduct, infant conduct, and illness conduct are precisely the samādhis of the conventional truth. Heavenly conduct is precisely the king of samādhis of the middle way. Furthermore, the round three samādhis completely destroy the twenty-five realms of existence: being empty, they destroy the evil karma, views, and afflictions of the twenty-five existences; being provisional, they destroy the twenty-five kinds of ignorance [of details]; being the middle, they destroy the twenty-five kinds of fundamental avidyā. The one is identical to the three; the three are identical to the one. If one is empty, all are empty; if one is provisional, all are provisional; if one is the middle, all are the middle. Therefore it is called the conduct of the tathāgata. Furthermore, the tathāgata's room profoundly perfumes the dharmadhātu. By the power of the roots of benevolence, without moving from the true limit, mingling with the dust and defilements, he responds with the compassion of the conduct of illness: manifesting various bodies as if deaf and mute, and preaching various dharmas as if mad and foolish. Where there is the capacity to produce good, he responds with the compassion of infant conduct: babbling and cooing, wooden oxen, and poplar leaves. Where there is the capacity to enter emptiness, he responds with the compassion of noble conduct: holding a dung vessel, appearing as if fearful. Where there is the capacity to enter the provisional, he responds with the compassion of pure conduct: by the power of the roots of benevolence he displays such matters as reclining on a lion throne, his feet resting on a jeweled stool, with merchants and traders pervading foreign lands, revenue and profit absent nowhere. Where there is the capacity to enter the middle, he responds with the compassion of heavenly conduct: like a swift horse seeing the shadow of the whip, traversing the great straight path without hindrance or difficulty. Therefore, without before or after, neither combined nor distinct, he preaches the nondiscriminative Dharma: 'All dharmas from their very origin are constantly of the characteristic of quiet cessation.' Responding roundly to the multitude of capacities, like the asura's lute: if guided gradually to enter the round, it is as stated before; if guided suddenly to enter the round, it is as stated now. Entering the round and equally realizing it, there is no further distinction. In order to reveal the initial gateways of entry for the distinct and the round, the power of the roots of benevolence causes gradual and sudden persons to see [it] thus. Preaching this Dharma-gate of the one mind, it penetrates horizontally and pierces vertically, completely subsuming meanings [as numerous as] the sands of the Ganges; therefore it is named dhāraṇī. Being able to serve as the source of the myriad dharmas, it is consequently termed unsurpassed. If one merely discusses phenomenal practices, one loses the Buddha's original tenet. As the commentary on the Suvarṇaprabhāsa-sūtra says: 'Like the prince feeding the tigress, or Śibi substituting [his flesh] for the dove—both gave up the bodies left by their parents, not their own bodies. One's own body is the true mark of the Dharma-nature.' The treatise explains: 'Keeping the precepts is the skin; dhyāna-concentration is the blood; wisdom is the bone; the subtle and wondrous virtuous mind is the marrow. Preaching the precepts for others, which can ward off sin and cultivate merit, where formlessness is supreme, the śīlapāramitā that is neither observing nor violating—this is giving one's own skin. Preaching the various concentrations, supernatural transformations, not rising from the cessation attainment yet manifesting all deportments—this is giving one's own blood. Preaching that the Dharmas all reach the stage of all-knowledge—this is giving one's own bone. Giving, patience, and so forth must be the flesh. Preaching the profound Dharma-characteristics, the sphere of practice of all buddhas, neither one nor two, where the path of words is cut off and the workings of the mind are extinguished, the subtle and wondrous middle way—this is giving one's own marrow.' Satisfying starving sentient beings with this, what need is there to mention other food and drink? Other food and drink are precisely the two vehicles of humans and devas, the skin of precepts, the blood of concentration, the bone of wisdom, and the marrow of the true truth. When the Lotus Sūtra says, 'instructing, benefiting, and gladdening them in other profound teachings,' this is precisely its meaning. Therefore, one who can preach this Dharma-gate penetrates the Buddha's true mind and bestows his own marrow. Furthermore, regarding this tenet of the one mind: if through the gate of total exclusion, then the mind is not anything, and the spiritual nature stands alone; if through the gate of total inclusion, then everything is the mind, and the wondrous substance is all-pervading; if through neither inclusion nor exclusion, then both negation and illumination vanish, object and wisdom are both empty, and name and meaning are doubly severed. It can be called an inconceivable wondrous art that touches rubble and turns it into gold; unconditioned supernatural power that stirs rivers and makes them into curds. Transformations are sovereign; concealing and revealing accord with the time. Expanding or contracting, it can unify and differentiate. Truly, it is the marvel of that which can cure: what illness would not be healed? A gateway of skillful deliverance: what capacity would not converge? Washing away mental defilements, uprooting the roots of doubt, word after word accords completely with the original mind, each and every one contains the true nature. Dharma after Dharma is a vajra phrase; speck after speck of dust possesses a secret gateway. As the Ru fajie tixing jing says: 'Mañjuśrī said: The nature of dharmas is indestructible; therefore it is called a vajra phrase.' A verse of the Avataṃsaka-sūtra says: 'If toward the Buddha and the Dharma / one's mind understands equality / and dual thoughts do not manifest, / one shall tread the inconceivable stage.' The Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra says: 'As for the bodhisattva-mahāsattva, among all spheres of experience there is not a single dharma he does not penetrate. Cultivating such a wisdom-pāramitā, the two vehicles and heterodox paths cannot obscure him. Observing with wisdom, from the initial resolve of the mind up to entering nirvāṇa, all is clearly understood. He can know all spheres of experience through a single dharma, and all spheres of experience are precisely this single dharma. Why? Because suchness is one. He sees neither the self capable of cultivating nor the dharma cultivated, without duality or difference, because their intrinsic nature is detached. This is called the bodhisattva-mahāsattva practicing the prajñāpāramitā, penetrating the jñāna-prajñāpāramitā.' The Viśeṣacintibrahmaparipṛcchā-sūtra says: 'Jālinīprabha said to Brahmā: "You should employ expedient means for these five hundred bhikṣus who rose from their seats, guiding their minds to enter this Dharma-gate so that they attain faith and understanding, leaving behind all wrong views." Brahmā said: "Good son, even if they were made to depart for kalpas as numerous as the sands of the Ganges, they could not exit such a Dharma-gate. It is like a foolish person who fears empty space: abandoning space he flees, yet wherever he arrives, he is not apart from empty space. These bhikṣus are also like this: although they go far away, they do not exit the characteristic of emptiness, do not exit the characteristic of signlessness, do not exit the characteristic of wishlessness. Furthermore, it is like a person seeking empty space, running east and west, saying, 'I want to attain space, I want to attain space!' This person merely speaks the name of empty space but does not attain space; walking in space, he does not see space. These bhikṣus are also like this: desiring to seek nirvāṇa, walking within nirvāṇa, yet they do not attain nirvāṇa. Why? Nirvāṇa merely has a name, just like empty space: it is merely a name and cannot be grasped. Nirvāṇa is also like this: it merely has a name and cannot be attained."' From this one knows that all unbelieving sentient beings and heterodox persons of wrong views vainly generate revulsion and wrongly seek the ultimate in vain; within the state of the one mind, they have never temporarily departed. Therefore a verse of the Ghanavyūhasūtra says: 'Just as when a single grain of rice is cooked / the other grains can be known, / all dharmas are also like this: / knowing one, you know the others. / Just as one who churns curds / tastes it with the tip of a finger, / so too the nature of all dharmas / can be observed through the one.' A verse of the Laṅkāvatārasūtra says: 'Just as an image in a mirror / although seen, does not exist, / within the mirror of false imagination / fools see duality.' The Dharmasaṃgītisūtra says: 'At that time the bodhisattva Sāgaramati said to the Buddha: "World-Honoured One, if a bodhisattva wishes and aspires to see nirvāṇa, he should contemplate the mind in which false discrimination has ceased; in such a place he attains nirvāṇa. This is called the supreme collection of dharmas."' The Mahāyāna Mūlajātahṛdayabhūmidhyāna-sūtra, in the 'Chapter on Contemplating the Mind', says: 'At that time the bodhisattva-mahāsattva Mañjuśrī said to the Buddha: "World-Honoured One, as the Buddha said, addressing the five hundred elders such as Vimalakīrti: 'I shall expound for you the subtle and wondrous Dharma-gate of the mind-ground.' I now inquire of the Tathāgata on this account: What is the mind? What is the ground?"... Up to the Bhagavān telling the mother of all buddhas, the immaculate great sage, the bodhisattva-mahāsattva Mañjuśrī: "Great good son, this Dharma is named the most supreme secret mind-ground Dharma-gate of the tathāgatas of the ten directions. This Dharma is named the sudden awakening Dharma-gate for all ordinary beings to enter the tathāgata stage. This Dharma is named the true, correct path for all bodhisattvas to proceed toward great bodhi. This Dharma is named the subtle and wondrous jeweled palace in which the buddhas of the three periods themselves enjoy the bliss of the Dharma. This Dharma is named the inexhaustible treasure store that benefits all sentient beings. This Dharma can lead the assemblies of bodhisattvas to Akaniṣṭha, the place of sovereign wisdom. This Dharma can lead to the Bodhi tree; it is the true guide for bodhisattvas in their final rebirth. This Dharma can shower worldly and supramundane wealth like a maṇi jewel, fulfilling the vows of sentient beings. This Dharma can generate the fundamental source of the merits of all buddhas of the ten directions and the three periods. This Dharma can extinguish the fruits of all evil karma of all sentient beings. This Dharma can bestow upon all sentient beings the seal of their sought-after vows. This Dharma can deliver all sentient beings across the perilous distress of birth and death. This Dharma can calm the waves of the ocean of suffering for all sentient beings. This Dharma can rescue afflicted sentient beings, acting in their urgent crises. This Dharma can dry up the ocean of old age, sickness, and death for all sentient beings. This Dharma is well able to give birth to the causal seeds of all buddhas. This Dharma can serve as a great torch of wisdom for the long night of birth and death. This Dharma can serve as armor, destroying the armies of the four māras. This Dharma is precisely the victorious banners of the truly valiant army. This Dharma is precisely the unsurpassed wheel of the Dharma of all buddhas. This Dharma is precisely the most supreme banner of the Dharma. This Dharma is precisely the striking of the great drum of the Dharma. This Dharma is precisely the blowing of the great conch of the Dharma. This Dharma is precisely the great lion king. This Dharma is precisely the great lion's roar. This Dharma is like a great holy king of a nation who is well capable of the correct Dharma: if one accords with the king's governance, one obtains great peace and happiness; if one disobeys the king's governance, one is immediately executed and eliminated. Good son, within the three realms, the mind is the master: one who can contemplate the mind attains ultimate liberation; one who cannot contemplate it sinks into ultimate submersion. The mind of sentient beings is like the great earth: the five grains and five fruits grow from the great earth; likewise, the mind-dharma gives birth to the worldly and supramundane, good and evil five destinies, those in training and beyond training, pratyekabuddhas, bodhisattvas, and the tathāgata. Due to these causes and conditions, the three realms are only mind, and the mind is named the ground. If all ordinary beings draw close to good friends, hear the Dharma of the mind-ground, observe it according to reason, practice it according to the teachings, benefit themselves and instruct others, and praise, encourage, rejoice, and console, such persons will be able to sever the two hindrances, quickly fulfill all practices, and swiftly attain anuttarā-samyak-saṃbodhi." At that time the great sage Mañjuśrī Bodhisattva said to the Buddha: "World-Honoured One, as the Buddha said, one solely takes the mind-dharma to be the master of the three realms. The fundamental source of the mind-dharma is not defiled by dust or grime. Why does the mind-dharma become defiled by rāga, dveṣa, and moha? Among the dharmas of the three periods, what is called the mind? The past mind has already ceased; the future mind has not yet arrived; the present mind does not abide. Internally among dharmas, an intrinsic nature cannot be obtained; externally among dharmas, a characteristic cannot be obtained; in between dharmas, nothing at all can be obtained. The mind-dharma originally has no shape or characteristic; the mind-dharma originally has no abiding place. All tathāgatas do not even see the mind, how much less could other persons be able to see the mind-dharma? All dharmas arise from false imagination. Due to these causes and conditions, the World-Honoured One now preaches to the great assembly that the three realms are only mind. May the Buddha take pity and explain it in accordance with reality." At that time the Buddha said to Mañjuśrī Bodhisattva: "So it is, so it is, good son! As you have asked, the nature of mind and mental factors is originally empty and quiet. I shall speak of many analogies to clarify its meaning. Good son, the mind is like an illusory dharma: arising from conceptual construction, due to various thoughts of the mind, it experiences suffering and pleasure. The mind is like flowing water: arising and ceasing from thought to thought, it does not temporarily abide in previous or subsequent lifetimes. The mind is like a great wind: in a single kṣaṇa it traverses all directions. The mind is like the flame of a lamp: it arises from the harmony of conditions. The mind is like a flash of lightning: lasting for an instant, it does not abide for long. The mind is like empty space: it is covered and obstructed by adventitious defilements. The mind is like an ape: playing in the tree of the five desires, it does not temporarily abide. The mind is like a painter: it can paint various colors in the world. The mind is like a servant: it is driven and employed by the defilements. The mind is like traveling alone: there is no companion. The mind is like a king: initiating various affairs, it attains sovereignty."... "Up to: Good son, as has been said, the mind and mental factors are without inside, without outside, and also without in-between. Sought among dharmas, they cannot be obtained; past, future, and present, they also cannot be obtained. Transcending the three periods, they are neither existent nor non-existent. Harboring defilement and attachment in the mind, they manifest from false conditions; conditions lack intrinsic nature, and the nature of mind is originally empty. Such an empty nature neither arises nor ceases, neither comes nor goes, is neither one nor different, neither annihilated nor permanent. Originally it has no place of arising and no place of cessation; it is neither distant nor not distant. Such mind and so forth are not different from the unconditioned; the substance of the unconditioned is not different from the mind and so forth. The substance of the mind-dharma originally cannot be spoken of; that which is not the mind-dharma also cannot be spoken of. Why? If the unconditioned were the mind, this would be called the annihilationist view; if it were apart from the mind-dharma, this would be called the eternalist view. Forever leaving the two characteristics, not clinging to the two extremes: one who awakens thus is said to see the true truth. One who awakens to the true truth is called a worthy or sage. All worthies and sages are originally empty and quiet in nature. Within unconditioned dharmas, precepts have neither observance nor violation, nor small or great; there is no king of mind or mental factors, no suffering and no pleasure. Such a dharmadhātu is inherently immaculate, without distinguishing marks of superior, middling, or inferior. Why? Because the unconditioned dharma is equal in nature. Just as the waters of various rivers flow into the great sea, all becoming of one taste without different characteristics, so too this immaculate nature is unequalled, far removed from self and far removed from what belongs to self. This immaculate nature is neither real nor unreal. This immaculate nature is the ultimate truth, inexhaustible in its mark of cessation, its substance originally unborn. This immaculate nature is eternally abiding and unchanging, the most supreme nirvāṇa, because it is self, bliss, and purity. This immaculate nature is far removed from all, because its equal substance is without difference. If there are good sons or good daughters who wish to seek anuttarā-samyak-saṃbodhi, they should single-mindedly cultivate and practice such a method of contemplating the mind-ground.'