宗鏡錄 12.13

12.13

Answer: In the doctrinal path of the Distinct Teaching, from the initial mind onwards, it only says that the ten realms arise successively, and that their cessation is also successive; hence it does not contemplate immanence. Or, if one relies on the Common Teaching, it is identical with emptiness, yet merely the principle. Or, if one relies on the Tripiṭaka [Teaching], it is quiescent and extinguished, true emptiness. For people such as these, what need is there to contemplate immanence? Why so? The Tripiṭaka and Common [Teachings] only say that the citta produces the six realms; their contemplation has skillful and crude [forms], and identity or divergence are not the same. Therefore, these two teachings do not need to contemplate immanence. They do not yet know immanence, let alone emptiness and the middle. If it were not so, how could it be said that 'the initial aspiration and final realization are non-different'? Having achieved correct awakening, how could [the Buddha] manifest bodies and lands in the ten realms? Furthermore, even if practitioners know that the internal citta contains the three thousand phenomena, they do not know that I pervade those three thousand, and that each and every one of those three thousand mutually pervades in the same manner. If one accords with mundane sentiments and gives rise to internal and external views, one should contemplate the substance of the principle, which originally lacks the four natures: 'Citta, Buddha, and sentient beings—these three are without distinction.' One who can know this roughly recognizes the citta. The Huayan Treatise says: 'With the seal of the great wisdom of the one mind, it seals the beginningless three times altogether in a single moment; the boundless phenomena are completely pervaded by the seal of wisdom. Because wisdom is equal to all Buddhas; because wisdom is equal to the citta of sentient beings; because wisdom is equal to all phenomena; because wisdom has neither middle nor extremes, exterior nor interior, nor the length, shortness, proximity, or distance of the three times. Because wisdom surpasses the measure of empty space. Just as worldly empty space has no comprehension, while the empty space of non-conceptual wisdom in a single thought can discern dharmas that surpass empty space and the like.' Therefore, a verse of the sūtra says: 'All empty space may still be measured, / but the dharmas spoken by the Buddhas are ineffable.' Another verse says: 'Universal Radiant Wisdom is equal to empty space; / empty space is merely empty, while wisdom is sovereign.' Therefore, the Sūtra of Immeasurable Meanings says: 'Immeasurable meanings arise from a single dharma.' Thus one knows that a single dharma can produce immeasurable meanings, namely the one mind. That each and every dharma produces immeasurable meanings is because the citta pervades all phenomena, and each and every dharma is nothing other than the citta. Using the concise to stand for the comprehensive, we know that the concise citta can contain myriad phenomena. Passing through all teachings—whether objective realm or wisdom, whether person or dharma, interpreting according to various events—each and every one is turned toward the citta to form contemplation, and contemplative wisdom becomes ever more fulfilled, like the ocean swallowing streams, or like fuel augmenting fire. Because of failing to penetrate deeply, they take it to be partial or small; because of failing to contemplate attentively, they abide in existence or abide in emptiness. Therefore, when śrāvakas beheld this great matter, they despised themselves as incapable, either weeping so that their cries shook the great thousandfold world, or saying, 'Being together in the same one Dharma, yet we did not obtain this matter.' When bodhisattvas heard this marvelous purport, they repented their former errors, some saying, 'From immeasurable kalpas, we have drifted about due to [the view of] non-self,' or saying, 'Prior to our taking refuge, we were all people of wrong views.' Mistakes such as those above are all due to not penetrating their own citta as vast, all-merging, able to encompass and able to pervade. Why is it able to encompass and pervade? Because it is devoid of characteristics. Just as great empty space is devoid of characteristics, it does not obstruct the manifestation of all characteristics, and can contain the pure and defiled lands of the ten directions. Therefore, an ancient said: 'Now, the myriad transformations are not without a source, but that which takes them as source is devoid of characteristics; the empty characteristics are not without accord, but that which accords with them is without mind. Inside and outside are both eclipsed; conditions and wisdom are both quiescent.' Therefore, if one can embody the Way like this, ten million things will correspond, and one can be called a person within the true Dharma, a true disciple of the Buddha. If one runs contrary to this purport and falsely gives rise to having a mind, all fall into corrupt cultivation and do not enter the mirror of the source. As an ancient worthy's song says: 'Only for the sake of no-mind does one study the unlearnable; / this is also true cultivation in non-cultivation. / If a person does not know such a place, / they cannot be called a monk.' Venerable Dongshan said: 'Where does my family originally abide? / In a realm where the bird's path is devoid of people. / If you go forth as a disciple of Śākya, / being able to walk this path corresponds to ten thousand forms.' Therefore, the First Patriarch, the Great Master, said: 'If wherever there is activity it is the place of non-activity, and dharmas are non-active, then one sees the Buddha. If one sees characteristics, then in all places one sees ghosts. Why so? If in acting there is no actor and dharmas are non-active, then both person and dharma are empty; awakening to this, one achieves Buddhahood. If one is deluded about non-active dharmas, then illusory characteristics appear before one.' Therefore, the sūtra says: 'Whatever has characteristics is entirely illusory.' Like what is seen in a burning fever, how could they not be ghosts? Therefore, an ancient worthy said: 'The myriad phenomena are boundless, but they take the single characteristic-free as their source.' It is also said: 'If recitation completes eighteen thousand times, in every instance one enters the samādhi of the characteristic-free.' It is also called 'the characteristic-free bodhimaṇḍa', 'the characteristic-free dharma gate', and so forth. Therefore, if one awakens to the true from the mirror of the source, it saves mental effort the most. The Huayan Sūtra says: 'With little expedient means, one quickly attains bodhi.' An ancient worthy said: 'Though one's learning is not extensive, one may equal the superior sages'—this is precisely the meaning. Furthermore, this one mind, entirely because of the non-obstruction of principle and phenomena, is able to possess such pervasion and containment. As the Contemplation of the Non-Obstruction of Principle and Phenomena states: 'When principle and phenomena merge, existing and perishing, conforming and opposing, generally there are ten gates: First, the gate of principle pervading phenomena: this means that the pervading principle has no divisions or limits in its nature, while the pervaded phenomena have differences in parts and positions; in each and every phenomenon, the principle is entirely pervading, not partially pervading. Why is this? Because that true principle cannot be divided. Therefore, each and every fine speck of dust encompasses boundless true principle, completely and fully without exception. Second, the gate of phenomena pervading principle: this means that the pervading phenomena have divisions and limits, while the pervaded principle must have no divisions or limits; these phenomena with divisions and limits are completely identical, not partially identical, with the principle devoid of divisions and limits. Why is this? Because phenomena have no substance, but are just like the principle. Therefore, without destroying a single dust speck, it pervades the dharmadhātu. As with a single dust speck, all phenomena are also like this; reflect upon this. Furthermore, first, because the nature of principle is not only without division, it is in all places, yet its entire substance is within the one; second, because it is not only divided, it is constantly within the one, yet completely in all places. First, because a phenomenon is not only divided, it is constantly here yet forever in other realms; second, because it is not only without division, it pervades all places without moving from its original position. Furthermore, first, because the nature of principle is not only without division, it is not outside a single phenomenon; second, because it is not only divided, it is not inside a single phenomenon. First, because a phenomenon is not only divided, it is constantly in this place yet has no location; second, because it is not only without division, it is constantly in other places yet has no location. Therefore, having no location and having no non-location, yet being here and being there, is without obstruction. This gate of complete pervasion transcends sentiment and departs from views; no worldly analogy can illustrate it. Just as an entire great ocean is within a single wave, yet the ocean is not small; just as a single small wave encompasses the great ocean, yet the wave is not large; simultaneously it completely pervades all waves, yet the ocean is not distinct; at the same time, each wave encompasses the great ocean, yet the waves are not one. Furthermore, when the great ocean completely pervades a single wave, it does not hinder its entire substance from completely pervading all waves; when a single wave completely encompasses the great ocean, all waves also each completely encompass it without mutual obstruction; reflect upon this.' Explanation says: Taking the ocean as the true principle and the waves as phenomena to illustrate the mutual pervasion of principle and phenomena without being one or different: then the ocean situated in a wave is not small, because their wet nature is identical without difference in breadth or narrowness; the wave encompassing the ocean is not large, because without destroying its characteristics, the one and the many are completely encompassed.