宗鏡錄 12.9

12.9

Answer: The mind is wondrous and boundless, its ultimate principle profound and remote. Seeking it in the three times, it cannot be found; examining it through the two truths, it cannot be known. Without image and without name, its depth and breadth cannot be measured. Unreliant and unstaying, its traces cannot be observed. Entering into the spaceless, its smallness cannot be spoken of; encompassing the outside of heaven's vault, its depth cannot be described. The ultimate Way is empty and profound—who can make it exist? The subtle spirit never falls away—who can make it non-existent? Its traces divide throughout the dharmadhātu without being many; its nature unites with true emptiness without being [one]. Its substance condenses into a single Way without being static; its function pervades the myriad things without toil. It is like the cintāmaṇi, the supreme celestial jewel, shaped like a mustard seed, having great function: pure and wondrous five desires, the seven treasures in abundance; they are neither stored inside nor entered from outside, without planning beforehand or afterwards, without choosing much or little, without making coarse or fine, matching the mind's wish for abundance or scarcity, raining down copiously without adding or exhausting, giving endless benefit and relief. If even material form can be like this, how much more so the wondrous spirit of the mind—how could it not possess all dharmas? Hence the sūtra says: 'The Buddha said: All śrāvakas, pratyekabuddhas, and bodhisattvas share this single wondrous, pure path, and all share this single ultimate purity; there is no second. Relying on this, I spoke with hidden intention, saying that there is only the ekayāna... up to: For example, space pervades all places and is everywhere of one flavor, not obstructing any actions performed. Just so, World-Honoured One, relying on these dharmas being all without self-nature and all of one flavor, it does not obstruct any undertakings practiced by all śrāvakas, pratyekabuddhas, and great beings.' Master Hanshan's poem says: 'My home is here, called Cold Mountain; / Perched among mountain cliffs, apart from noise and bustle. / When vanishing, the myriad images leave no trace; / When unfolding, it flows throughout the great chiliocosm. / Rays of light leap and shine, illuminating the mind-ground; / Not a single dharma appears before it. / Only then do I know the single treasure of the maṇi: / Its wondrous function is inexhaustible, everywhere complete.' The Huanyuan guan says: 'The contemplation of non-thought manifesting the light of concentration means: the jewel of the wheel-turning king with the svastika on the pure jewel net in the teaching of the ekayāna. The substance of this jewel is bright and clear, illuminating the ten directions simultaneously. Accomplishing things without thought, whatever is wished for is fulfilled. Although manifesting wondrous efficacy, its mind has no deliberative thought. If a person enters this gateway of great, wondrous śamatha and vipaśyanā, they will be free from deliberative thought and accomplish things spontaneously, like that jewel illuminating near and far alike, distinctly manifesting, completely clear like open space, unobstructed by the dust, fog, smoke, and clouds of the two vehicles and heterodox paths.' The Qingliang commentary says: 'It is like the palace of the single sun, its thousand rays shining together; whichever single dharma is brought up, there are immeasurable gateways. Yet there are two meanings: first, in terms of similar characteristics: like the single gateway of impermanence, there are birth, old age, sickness, and death; gathering and dispersing, meeting and parting; gain and loss, formation and decay; the three disasters and the four characteristics; the external receptacle and the internal body; the moment and the lifetime; arising, ceasing, and transforming; defilement, purity, concealing, and revealing—all are gateways of impermanence; the others are also like this. Second, with respect to nature-integration, it is inexhaustible: meaning that the Dharma-nature is tranquil, and though free from all characteristics, the characteristic of having no characteristics does not obstruct manifold flourishing. Therefore, based on the substance, it universally manifests, like the moon entering a hundred rivers: tracing the moon of the reflections, the substance of the moon is not divided; the function is none other than the substance, and its function fills the dharmadhātu. Substance and function interpenetrate, and are therefore inconceivable.'