宗鏡錄 14.5

14.5

Answer: 'One constantly takes non-sentient beings as sentient beings, and also takes non-Buddhas as Buddhas. Without hindering existence, it constantly negates; without impeding destruction, it is ever established. According with conditions, the designation of "sentient beings" is provisionally set up; how could there be sentient beings that can be obtained? In terms of substance, the name "dharmakāya" is expediently applied; how could there be Buddhas to be sought? In all cases, delusion penetrates the true source, residing in the single characteristic yet constantly existing; truth subsumes the extremities of delusion, entering the five paths yet ever empty. If discussed through sentiments, the two realms are difficult to bridge; if spoken through wisdom, the single suchness is easily accomplished. Then, doubly negating and doubly affirming, they mutually destroy and mutually establish each other. One sees the Buddhas within the bodies of sentient beings, and contemplates sentient beings within the Buddha-substance. The Venerable Yangshan asked the Venerable Guishan: "Where does the true Buddha abide?" Guishan said: "By the subtlety of thinking of non-thinking, revert to the inexhaustibility of the spiritual flame. When thought is exhausted and one returns to the source, nature and characteristics are ever-abiding, phenomena and principle are non-dual, and the true Buddha is thus." This, then, without abiding and without departing, is being able to see the true Buddha and tread the path of equality. Therefore it is said: The path of the six paths is evil detached from good and good detached from evil; the path of the two vehicles is the uncontaminated detached from the contaminated; the path of the bodhisattva is the middle detached from extremes; the path of all Buddhas is without departure and without arrival. Why is this? Because all phenomena are themselves the Buddha-path. Therefore a former worthy said: "The Great Way is citta alone; citta itself is Buddha. Cultivating solely in reliance upon the one mind is the fundamental wisdom and is also non-conceptual wisdom. It can discriminate inexhaustibly, inherently possessing all wisdom; hence it differs from arousing thoughts of pervasive discrimination." Thus we know that all who have citta will all become Buddhas. Just as now: walking is Buddha-walking, sitting is Buddha-sitting, speaking is Buddha-speech, silence is Buddha-silence. Therefore it is said: The circumstances and persons of Avīci constantly reside in the supreme sage's own citta; the dharmakāya of all Buddhas is never separate from a single thought of the ordinary worldling below. This is not partial attainment; it can be called complete containment. Because of lack of faith, one is definitively a worldling; because of clear realization, one has become Buddha from the past. However, the meaning of becoming Buddha is subtle and profound in terms of nature; adapting to characteristics and capacities, there are many kinds. As the Huayan yanyi says: "Differing according to the gates, there are various distinctions. Although the gates are numerous, they are provisionally divided into four: first, in terms of nature, namely the one true dharmadhātu; second, in terms of characteristics, namely inexhaustible phenomenal phenomena; third, nature and characteristics mutually interpenetrating, revealing that these two gates are neither identical nor separate; fourth, using nature to dissolve characteristics, virtuous functions are manifold." First, as for the gate of substance:'