宗鏡錄 15

English (machine translation) 15

Language: English

15.3 — 4 parts

15.1

Compiled by the master of Huiri Yongming Temple, Dhyāna Master Zhijue, Yanshou

15.2

Question: Since ordinary people of the plain ground are equal in rank to all Buddhas, why do they not possess the supernatural powers and functions of all Buddhas?

Answer: It is not that they do not possess them, but merely that sentient beings are unaware of them. Therefore, the Huayan tradition states: "The buddhas realize the substance of sentient beings and use the function of sentient beings." Hence Master Zhigong’s song says:
"The sun declines, yet within the mind-ground,
When has one ever settled the definitive meaning?
Other lineages' writings have closeness and distance;
Do not exert effort seeking a definitive import.
Let things be as they will, free and unbound, cutting off all taboos;
Constantly dwelling among humans, yet not abiding in the worldly realm.
Function is originally found amidst sounds and forms;
Ordinary persons fail to understand and struggle over reckonings."
For example, a student once asked Master Da'an, "What is the supernatural power of the buddhas?" The master asked, "Where did you come from?" He replied, "I came from Jiangxi." The master said, "Are you not speaking falsehoods?" He replied, "I would never speak falsely." The student asked again, "What is supernatural power?" The master said, "Truly, a false statement!" All of these can serve as verification: it is entirely because they are unaware of what is functioning right before them in their daily use. The buddhas take the causes of the three great aspects—substance, characteristic, and function—of the tathatā within the citta of sentient beings to be the fruits of the three bodies: dharmakāya, sambhogakāya, and nirmāṇakāya. How could one further discuss whether they possess them or not? If at present one has truly not yet apprehended it, it is merely that it is not produced by a productive cause, but is only made known by a revelatory cause. The Mahāparinirvāṇasūtra states: "A productive cause is like clay making a pot; a revelatory cause is like a lamp illuminating an object." If the lamp of wisdom has just shone, ordinary persons and noble ones are as one; but if one observes it through conceptual understanding, the real and the conventional seem distinct. However, worldly people mostly grasp at phenomenal characteristics and are confused about the real principle. Therefore, the Lotus Sūtra says: "For ordinary persons who grasp at characteristics, it is expounded according to what is appropriate." The Diamond Sūtra says: "It is only ordinary persons who greedily cling to these things." Therefore, all sūtras and treatises shatter such clingings to phenomenal characteristics of body and citta in sentient beings. As the "Chapter on Transcending the Subtle" in the Baozang lun says:
"As for sūtras and treatises, none fail to accommodate those ordinary sentiments and shatter their cognitive capacities. All kinds of expedient means do not abide in forms and affairs. If one does not abide in forms and affairs, then there is no need for all verbal explanations and transcending the subtle. Therefore, a sūtra says: 'Dharma is expounded according to what is appropriate; its purport is difficult to understand.' Although various vehicles are taught, they are all provisional adaptations, expedient means, and dharmas supporting the path. Yet they are not ultimate liberation or nirvāṇa. Just as someone might paint various forms and produce various sounds in empty space, yet that empty space actually has no different characteristics, receiving, absorbing, or undergoing changes; so one should know that the transformation bodies of the buddhas and their preaching of the Dharma are also like this: within the limit of reality, there is neither oneness nor difference at all. Thus heaven and earth unite and separate; empty space joins the subtle; myriad things stir and act; transformation is non-active (asaṃskṛta). Within the spiritual there is wisdom, and within wisdom there are powers. There are five kinds of powers and three kinds of wisdom. What are the five kinds of powers? The first is the power of the Way; the second is supernatural power; the third is dependent power; the fourth is karmic-retribution power; the fifth is demonic power. Demonic power: the transformations of old foxes, the magical alterations of wood and stone spirits, or possessing human spirits with strange cleverness—this is called demonic power. What is karmic-retribution power? Ghosts and spirits knowing beforehand, the transformations of the devas, the intermediate existence understanding birth, and divine dragons concealing themselves and transforming—this is called karmic-retribution power. What is dependent power? Knowing through relying on dharmic arts, functioning through depending on the body, traveling by riding talismans, and the magical transformations of medicines and elixirs—this is called dependent power. What is supernatural power? Quieting the mind to illuminate objects, remembering past lives, and various forms of discrimination all following the power of concentration—this is called supernatural power. What is the power of the Way? Responding to things without a mind, transforming myriad existences through conditions, like the moon in water or flowers in the sky, reflections and images without a master—this is called the power of the Way. What are the three wisdoms? The first is true wisdom; the second is inner wisdom; the third is outer wisdom. What is outer wisdom? It refers to discerning the sense faculties and doors, recognizing dust-realms, being broadly versed in past and present, and penetrating all conventional affairs—this is called outer wisdom. What is inner wisdom? Awakening to avidyā oneself, cutting off kleśas, with the mental citta quiescent and extinguished without remainder—this is called inner wisdom. What is true wisdom? The substance understands that there are no things, originally quiescent, penetrating without boundary, where purity and defilement are non-dual—hence it is called true wisdom. True wisdom and the power of the Way cannot be designated by names. All others that exist are heterodox and spurious. What is spurious is untrue; what is heterodox is unaligned. Perplexed and chaotic thoughts arise, confusing the original nature. Thus, deeply understanding how to transcend the subtle and penetrating those existences, the self-nature is originally true, transcending all categories. Wisdom has the heterodox and the aligned; powers have the true and the spurious. Unless the eye of Dharma is sharp and clear, they are difficult to discern. Therefore, the worldly mostly believe in the heterodox and spurious, and seldom believe in the aligned and true. The Great Teaching declines in practice, while the Small Vehicle is employed at present. Thus one knows that the wondrous principle is difficult to manifest."
Baizhang’s Extensive Sayings state:
"Responding to things according to form, manifesting across all destinies, transcending the 'I' and 'mine'—this still belongs to minor function, included within the gate of buddha-affairs. As for the great function: the great body is concealed in the formless; the great sound is hidden in the soundless."
Layman Pang’s gāthā says:
"Worldly people mostly value gold;
I love a moment of tranquility.
Much gold confuses human minds;
In tranquility, one sees the nature of tathatā.
When the citta penetrates, dharmas also penetrate;
The eighteen cut off all traces of movement.
Just let your own citta be unimpeded;
Why worry that the spirit lacks powers?"
Only one who understands like this enters the mirror of the source. All actions taken enter the practice of the vinaya, naturally accomplishing all buddha-affairs. As the Vimalakīrti Private Notes state:
"Those who can enter the practice of the vinaya are like the chapter on Upāli; this is called upholding the vinaya, and this is called skillful understanding. Sitting upright without need to busy oneself preparing offering requisites, yet constantly performing buddha-affairs, seeking it within mental conduct."
The above are all explained in terms of the function of nature and the penetration of citta, not in terms of phenomenal events. Or, where various masters speak by including phenomenal events, some say that sentient beings are endowed with it in principle while buddhas are complete in it in phenomenal reality; some say that sentient beings are at the stage of cause while buddhas have realized the fruit; some say that sentient beings are obscured by adventitious defilements while buddhas have exhausted both seeds and actual manifestations; some say that sentient beings are separated by false views while the buddhas' five eyes are completely penetrating. Furthermore, the Tiantai teaching mostly explains in terms of trace and origin, clarifying the non-duality of ordinary persons and noble ones and discerning the cause and fruit of sentient beings and buddhas. Thus Dharma Master Sengzhao said: "Although the origin and the traces are different, they are an inconceivable unity." Therefore, the Venerable Zhanran...

15.3.2

This is treated in terms of the three contemplations, the four teachings, the ten suchnesses, the ten vehicles, the three thousand [realms] in a single thought-moment, and so forth, discussing their ten subtleties in this trace-gate. If one understands that the trace-gate is already subtle, the fundamental gate can be known. Thereupon, the ten gates—such as the non-duality of form and citta—are summarized to illuminate the source of provisional and real and to discern the transformation between transformer and transformed. Thus it is said: 'Administering the provisional for the sake of the real, the non-dual becomes dual. Opening the provisional to reveal the real, the dual is non-dual.' This, then, illuminates non-duality from beginning to end.

As for the ten gates:
First is the gate of the non-duality of form and citta. As for [the perspectives from] the mirror of the ten suchnesses up to the truthless, each and every one has the two meanings of universal and distinct. The universal resides in a single thought-moment; the distinct differentiates form and citta. How so? In the initial ten suchnesses, 'characteristic' resides solely in form; 'nature' resides solely in citta; 'substance', 'power', 'action', and 'condition' in meaning partake of both form and citta; 'cause' and 'effect' are solely citta; 'retribution' is treated solely in terms of form. In the twelve links of dependent origination, suffering and karma partake of both, while delusion resides solely in citta. In the four truths, three partake of form and citta, while cessation resides solely in citta. In the two truths and three truths, the conventional always possesses form and citta, while the ultimate and the middle are solely citta. The single real truth and the truthless can be understood by analogy to this. Having understood the distinct, one subsumes the distinct into the universal: all phenomena are nothing other than the nature of citta. The single nature is devoid of nature, yet the three thousand [realms] are distinctly present. One should know that the form and citta of citta are named 'transformation' in terms of citta; transformation is named 'creation'; creation refers to substance and function. Thus, being neither form nor citta, they are nonetheless form and citta; being exclusively form and exclusively citta truly stems from this. Therefore, one knows that by merely cognizing a single thought-moment, one ubiquitously sees self and other, sentient beings and buddhas. Other beings and other buddhas are still identical with citta; how much more so the beings and buddhas of one's own citta—how could they diverge from a single thought-moment? Hence, those various objective phenomena are differentiated and yet not differentiated.

Second is the gate of the non-duality of internal and external. All objects contemplated do not go beyond internal and external. 'External' refers to relying on those external environments and bodies, form and citta, as identical to emptiness, the provisional, and the middle. Because their being identical to emptiness, the provisional, and the middle is subtle, the substance of form and citta is transcended: there is only the single real nature, without emptiness, provisional, or middle, yet form and citta are distinctly present, expansively identical to true purity. There are no longer the distinctions of sentient beings' seven expedient means, nor does one see differing grades of pure and defiled lands; yet the environment and body of Indra's net remain distinctly radiant throughout. What is termed 'internal' means first understanding that external form and citta in a single thought-moment are devoid of thought, and only the internal substance of the three thousand is identical to emptiness, the provisional, and the middle. Thus, external phenomena are entirely the nature of citta. The nature of citta has no exterior; there is nothing it does not encompass. The substance of the nature of the buddhas and sentient beings of the dharmadhātu in the ten directions is without difference, completely pervading all. Who can speak of internal and external, form and citta, self and other? This is accomplished by employing the preceding gate of the non-duality of form and citta.

Third is the gate of the non-duality of cultivation and nature. The virtue of nature is simply the realms and suchness in a single thought-moment. This internal realm-and-suchness is fully endowed with the three dharmas. Although nature is fundamentally thus, it relies on wisdom to initiate cultivation; by cultivation one illuminates nature, and from nature one generates cultivation. When in nature, cultivation in its entirety constitutes nature; when initiating cultivation, nature in its entirety constitutes cultivation. Nature undergoes no displacement, yet cultivation is ever distinct. Cultivation is also of two kinds: conforming cultivation and adverse cultivation. 'Conforming' means understanding nature to perform practice; 'adverse' means turning one's back on nature to generate delusion. Although the two cittas of delusion and understanding are non-dual, the two natures of adverse and conforming—nature and phenomenon—are ever distinct. Because phenomena do not displace citta, one can cause the cultivation of delusion to become understanding. Therefore, throughout the duration of delusion and understanding, one must illuminate nature to accomplish cultivation; when one sees nature and cultivates citta, both cittas are dissolved. Furthermore, understanding conforming cultivation in relation to nature involves separation and combination. 'Separation' means cultivation and nature each have three; 'combination' means cultivation has two and nature has one. The two [aspects] of cultivation each have three, together generating the three of nature. Thus, although cultivation possesses nine, the nine are simply three. In order to clarify cultivation in relation to nature, cultivation is combined into two. The two and the single nature are like water becoming waves: the two are also without duality, and there are neither waves nor water. One should know that nature points to the three obstacles, and for this reason possesses three. Cultivation is accomplished from nature, and its accomplishment of three is naturally so. Penetrating that there is neither cultivation nor nature, there is only the single subtle vehicle, without any differentiation, and the dharmadhātu is brilliantly clear. This is accomplished by the gate of the non-duality of internal and external.

Fourth is the gate of the non-duality of cause and effect. Since the citta-cause of sentient beings is endowed with the three tracks, this cause becoming effect is called the three nirvāṇas. Cause and effect are without difference; beginning and end are one in principle. If so, since the virtues of the cause are already complete, why not abide in the cause? It is only because of delusion regarding the cause that each [being] deems it real. If one understands the nature of delusion, it really only abides in the cause; therefore, by long-term investigating this cause, when the cause is revealed it is called the effect. It is solely because cause and effect are one in principle that this single principle is used as the cause. When the principle is revealed, the name 'effect' no longer remains; how could the designation 'cause' still be retained? Cause and effect having been dissolved, the rational nature is itself forgotten. It is solely due to the closeness or distance of the forgotten wisdom that delusion comes to be thick or thin. Because delusion is thick or thin, the three delusions are forcibly differentiated, the six stages of identity are opened in meaning, and wisdom is named shallow or deep. Therefore, as in a dream one diligently strives, and in empty darkness delusions are severed; when illusory causes are fulfilled, the mirror-image effect is perfected. Although the empty and the image are identical in meaning, the empty is void while the image is real. Because the image is real, it accords with principle as fundamentally existent; because the empty is void, delusion turns and becomes nature. Thus, being non-dual they are dual, establishing the difference of cause and effect; being dual they are non-dual, beginning and end being one in substance. If one were to say the cause is different from the effect, the cause would also not be a cause. When one understands that the effect derives from the cause, only then does the cause attain the effect. Therefore, when the three thousand are in principle, they are collectively named avidyā; when the effect of the three thousand is accomplished, they are all termed eternal bliss. The three thousand undergo no change: avidyā is identical to clarity. The three thousand are together eternal, being both substance and both function. This is accomplished by the gate of the non-duality of cultivation and nature.

Fifth is the gate of the non-duality of defilement and purity. If one recognizes that beginninglessly the dharma-nature is identical to avidyā, one can therefore understand that avidyā now is identical to dharma-nature. Dharma-nature and avidyā ubiquitously create all phenomena: this is named defilement. Avidyā and dharma-nature ubiquitously respond to all conditions: this is designated purity. In turbid water and clear water, waves and wetness are without difference. Although clear and turbid are identical, due to conditions turbidity becomes fundamentally existent; although turbidity is fundamentally existent, its entire substance is clear. Because the principle of the two waves penetrates throughout, the entire substance is function. Therefore, the cause and effect of the three thousand are both named dependent origination. The dependent origination of delusion and awakening does not depart from a kṣaṇa. The nature of a kṣaṇa is eternal, and the principle of dependent origination is one. Within the single principle, purity and defilement are divided: distinctively, there are six defiled and four pure; universally, all ten permeate purity and defilement. Therefore, one knows that in a kṣaṇa, the substance of defilement is entirely pure, yet the three thousand have not yet been manifested.

15.3.3

If one examines substance but remains deluded, therefore in the stage of resemblance, illumination throughout the six sense faculties is achieved. The illumination differentiates the ten realms, each clearly endowed. How could a person of pure six sense faculties claim that the ten are rigidly fixed as ten? When partial reality descends as trace manifestations, the ten realms are also like this. Up to the point where the fruit is completed, it equals those hundred realms. Therefore, the initial mind must both negate and illuminate. Because it illuminates, the three thousand are constantly endowed; because it negates, naturally within emptiness and the middle, all day long both are extinguished, and all day long both illuminate. Without moving this thought, it responds everywhere without fixed direction. Bestowed in accordance with capacities, purity and impurity are both dissolved. Because purity and impurity are dissolved, [one acts] through emptiness and through the middle. Still, relying on emptiness and the middle, defilement is transformed into purity. Through comprehending defilement and purity, emptiness and the middle dissolve of themselves. This is established by the gate of the non-duality of cause and effect. Sixth is the gate of the non-duality of dependent and primary [retribution]. Having realized Vairocana, the one substance is non-dual. This is truly because from beginningless time, a single thought is the three thousand. Within the three thousand, the two thousand of sentient beings and the [five] skandhas are the primary, while the one thousand of the realm of the physical environment belongs to the dependent. Since dependent and primary both reside in the one mind, how could the one mind divide into subject and object? Although there is neither subject nor object, dependent and primary are clearly distinct. Thus, in the stages of inherent principle, nominal understanding, and contemplative practice, there are already the characteristics of non-dual dependent and primary. Consequently, self and other, cause and effect, mutually subsume one another. Sentient beings merely abide in principle: although their fruit is not yet accomplished, nothing is other than Vairocana’s wonderful realm. However, one should further comprehend that the Dharma-substance of all buddhas is omnipresent without being omnipresent; the inherent principle of sentient beings is confined without being confined. Beginning and end never change; great and small do not obstruct each other. Cause and effect are identical in principle; how could dependent and primary differ? Therefore, between pure and impure lands, superior and inferior bodies: the dust-particle body has the same measure as the dharmakāya; the dust-particle realm is no different from the [Land of] Eternally Quiescent Light. Thus, each single dust-particle land is all lands; each single dust-particle body is all bodies. Broad and narrow, superior and inferior, are inconceivable; the locations of pure and impure are inexhaustible. If it were not for the three thousand being identical to emptiness, the provisional, and the middle, how could such sovereign function be accomplished? In this way one finally knows that sentient beings and buddhas are equal, and that their phenomena and principle mutually contain one another. This is established by the gate of the non-duality of defilement and purity. Seventh is the gate of the non-duality of self and other. Benefiting others according to their capacities is an affair that relies on the root. The root is the one nature, fully endowed with self and other. Only when reaching the fruit stage does benefiting oneself become benefiting others, just as the three virtues and three truths of inherent principle are the three thousand. One's own practice resides solely in emptiness and the middle. Benefiting others adapts the three thousand to sentient beings. The capacities of beings are measureless, yet do not go beyond the three thousand; though the capable responses are manifold, they do not go beyond the ten realms. The transformed manifestations of the ten realms do not go beyond a single thought; lands giving rise to one another do not go beyond the Quiescent Light. Because sentient beings are endowed in principle with the three thousand, they are able to elicit a response; because all buddhas are fulfilled in the principle of the three thousand, they are able to respond. The response is omnipresent, the capacity is omnipresent; yearning and responding never fail to correspond. Were it not so, how could it be like a mirror reflecting images? The mirror possesses the principle of reflecting images; the form possesses the nature of generating images. If confronting a form it could not reflect the image, then the mirror of principle would be limited, and the phenomenon of form obstructed. If there were a barrier between mirror and image, then such a principle might be admissible; but there is no confronting form that is not reflected. If the mirror has not yet reflected an image, it is because it is obstructed by dust; removing the dust relies on someone polishing it, yet the reflection of images does not pertain to the polisher. Using this metaphor to contemplate the Dharma, the main purport can be known. One should know that although principle is fully endowed with self and other, it must rely on conditioning and revealing [causes] to achieve the merit of benefiting others. Furthermore, only when conditioning and revealing unite into one with the nature can one devise myriad means in accord with the nature. Then, without giving rise to one's own nature, conversion has no fixed direction. This is established by the gate of the non-duality of dependent and primary [retribution]. Eighth is the gate of the non-duality of the three karmas. In the gate of transforming others, phenomena are divided into the three mysteries; their names differ according to their following worldly principles. The wheel of mind examines capacities; the two wheels [of body and speech] establish transformations. Manifesting the body and expounding the Dharma never err by a hairsbreadth. In the body, they are divided into true and responsive; in the Dharma, they are divided into provisional and real. If the two bodies were different, why is it said that [the responsive body] is the dharmakāya? If the two teachings were contradictory, why is it said that all achieve the Buddha Way? If there were only the dharmakāya, there would be no descent into the world; if there were only the Buddha Way, who would bestow the three vehicles? The body is fundamentally without body; the preaching is fundamentally non-preaching. Body and speech are equal, equal to that wheel of intention. Mind and matter are as one; without contrivance, transformation occurs. Constantly merged with the ultimate, it acts in accordance with things. Is it not that the hundred realms are the one mind, and each realm is none other than the three karmas? If a realm is but a single thought, how could the three karmas differ? The function of the fruit has no deficiency, and the cause must correspond to the fruit. If one has faith in cause and effect, only then does one know that the three mysteries have their root. The three karmas of the hundred realms are all emptiness, the provisional, and the middle; thus, adapting appropriately and responding everywhere constitutes the fruit. Each single responsive form and each single spoken sound are completely endowed with the hundred realms and the three karmas. Transformations again performing transformations—is this not what is meant? Therefore, in a single thought of the ordinary mind, the ocean of characteristics of the three mysteries of inherent principle is already present. A single dust-particle of retribution matter is equally within Vairocana of fundamental principle. Only then is it called the three being without distinction. This is established by the gate of the non-duality of self and other. Ninth is clarifying the gate of the non-duality of the provisional and the real. The great equal wisdom constantly illumines the dharmadhātu; this is also because inherent principle has nine provisional and one real. The real again has nine realms, and the provisional is likewise. The provisional and the real mutually merge; the hundred realms are a single thought, nor can they be differentiated, spontaneously and constantly so. Reaching the fruit, it accords with the fundamental single principle: neither provisional nor real, yet both provisional and real. This is just as before: the wheel of mind is sovereign, causing body and speech to adapt to the capacities of the provisional and real. The three karmas and the single thought do not contradict the provisional and the real. Bestowed without moving, how could there be separation or difference? With respect to preaching, the designations of provisional and real are established; with respect to the body, the names of true and responsive are used. The principle of the three karmas is identical, and the provisional and the real merge in harmony. This is established by the gate of the non-duality of the three karmas. Tenth is the gate of the non-duality of receiving moisture. The principle of things is originally endowed by nature with the provisional and the real. Through beginningless perfuming, it is either provisional or real. The provisional and real derive from perfuming, yet principle is ever equal. Meeting conditions, it forms habits, sustained by vows and practices. If there were no fundamental cause, perfuming would also be established in vain. Meeting perfuming, differences arise naturally, not because nature differs. Although nature does not differ, it must rely on illusory arising: illusory capacities and illusory resonance, illusory responses and illusory arrivals. That which transforms and that which is transformed are both neither provisional nor real. Yet, because sentient beings are endowed with the neither-provisional-nor-real, they become capacities for the provisional and real; the Buddha also in the fruit is endowed with the neither-provisional-nor-real.

15.3.4

They mutually serve as provisional and real responses. As they correspond to the capacities of beings, bodies and lands are without bias; they are identical with the Constant Silent Light and are nothing other than the dharmadhātu. Therefore, one knows that the three thousand [realms] are equally present in the mind-ground, no different from the three thousand of the Buddha's mind-ground. Their substance is identical down to the four subtle atoms, and the benefits of the provisional and the real are equal. This is accomplished through the Gateway of the Non-duality of the Provisional and the Real. All the above explanations have been in terms of principle and phenomena, provisional and real, cause and effect, active and passive, and so forth. In general, the two gateways of principle and phenomena are neither one nor different. As the Mahāprajñāpāramitopadeśa says, there are two kinds of gateways: first, the gateway of ultimate emptiness; second, the gateway of discerning the good and the bad. Now, relying on the gateway of discernment, principle is that upon which reliance is placed and is the root; phenomena are that which relies and are the branches. Furthermore, principle is profound and difficult to know, so it is superior; phenomena are coarse and easy to see, so they are inferior. At present, one must only follow the superior and not pursue the inferior. Only attain the root of principle: 'When the root is established, the Way comes forth,' and phenomena will naturally be accomplished. Furthermore, principle genuinely responds to conditions: there is no principle that obstructs phenomena. Phenomena are established through principle: there are no phenomena that lose principle. Those of today who do not enter into perfect faith all disparage themselves as lowly worldlings and project the ultimate sage far into the distance. In this, they not only lose phenomena, but principle is also completely absent. If one merely awakens to the source of the unobstructed, sovereign one mind, principle and phenomena will naturally blend and penetrate, and the true and the conventional will mutually interpenetrate. If one clings to phenomena and is confused about principle, one will sink in transmigration for eternal kalpas. Or if one awakens to principle yet abandons phenomena, this is not perfect realization. Why is this? Principle and phenomena do not go beyond one's own citta; how could nature and characteristics violate the one purport? If one enters the Mirror of the Source and頓-awakens to the true mind, there is not even any phrase of 'neither principle nor phenomena'; how could there be any clinging to 'either principle or phenomena'? But after attaining the root, one also does not discard perfect cultivation. As when a student asked the Venerable Benjing, 'Does the master still cultivate practice or not?' He replied, 'My cultivation of practice is different from yours. You cultivate first and awaken afterward; I awaken first and cultivate afterward.' Therefore, if one cultivates first and awakens afterward, this is effort with effort, and such effort belongs to production and cessation. If one awakens first and cultivates afterward, this is the effort of effortlessness, and its effort is not wasted in vain. Therefore, Master Rong's Xinxin ming says: 'If you wish to attain purity of citta, make effort without citta.' Furthermore, how could someone endowed with the eye of wisdom give rise to false presumption? All the more so, one like a person with clear eyes will never fall into ditches or pits. How could the followers of blind Chan and dark realization know the six degrees of identity? How could the crowd of frantic wisdom who pursue the letter recognize the one mind? Now, only first bring them to have perfect faith without doubt and abide naturally in the stage of contemplation and practice. The ancients said, 'It can be accomplished in a single lifetime'—how could this be an empty phrase? One must never be confused about nature and pursue cultivation, clinging to the provisional so as to harm the real, discarding the root to chase the branches, mistaking the false and forsaking the true, relying on the nominal designations of conventional truth, clinging to beginningless perfuming, using words to determine the purport, or establishing views to explain the source—wholly concurring with dust and turning one's back on original enlightenment. As a person of old said: 'When will the entanglement of deluded sentiments ever end? It fails the single radiance of the spiritual terrace.' Master Zhenjue's song also says: 'When one is awakened, it is finished; no effort is exerted. / It is not like any conditioned phenomena. / Practicing giving while abiding in signs produces heavenly blessings, / like shooting an arrow upward into empty space. / When its force is exhausted, the arrow falls back down, / bringing about disappointment in a future life. / How can that compare to the effortless gateway of the true mark, / surpassing everything in a single leap to enter directly the Tathāgata's stage? / Only get the root, do not worry about the branches, / like pure lapis lazuli containing the precious moon. / Since you can understand this wish-fulfilling jewel, / benefiting yourself and others will never cease.' Consider, for example, a person of fortune in the world who finds a maṇi jewel in a hidden treasury: by the nature of things, having ground and polished it in various ways, it will naturally rain down treasures afterward. How much more so is it for someone who has awakened to citta and attained the Way! Having entered the stage of a buddha, it is natural by the Dharma that the myriad practices adorn them, and compassion and wisdom continue unbroken. This is like the bodhisattva of the tenth ground, the Cloud of Dharma, in the Avataṃsaka Sūtra, who is likened to a great maṇi jewel that has ten kinds of qualities. The Chapter on the Ten Grounds says: 'Children of the Buddha! It is like a great maṇi jewel that has ten kinds of qualities, surpassing all other jewels. What are the ten? First, it emerges from the great ocean. Second, a skilled artisan works it. Third, it is completely round and flawless. Fourth, it is pure and free from defilement. Fifth, it is clear and luminous inside and out. Sixth, it is skillfully drilled through. Seventh, it is strung with a precious thread. Eighth, it is placed atop a high lapis lazuli banner. Ninth, it universally radiates all various kinds of light. Tenth, it can rain down all manner of precious things in accordance with the king's wishes, fulfilling the wishes in beings' minds. Children of the Buddha! You should know that the bodhisattva is also like this, having ten matters that surpass all sages. What are the ten? First, giving rise to the mind of all-knowledge. Second, upholding the precepts and dhūta austerities, correct practice being bright and pure. Third, the various dhyānas and samādhis being complete and flawless. Fourth, practice of the Way being pure and white, free of all defilements. Fifth, skillful means and supernormal powers being clear and luminous inside and out. Sixth, wisdom concerning dependent origination being well able to drill through. Seventh, being strung with the threads of wisdom of various skillful means. Eighth, being placed atop the high banner of sovereignty. Ninth, observing the conduct of sentient beings and releasing the light of retention of what is heard. Tenth, receiving the post of the Buddha's wisdom, falling within the ranks of buddhas, and being able to extensively perform buddha-work for the sake of beings.' Therefore, one knows that awakening to the Way is like obtaining a jewel: how could it lack matters such as grinding, polishing, and adornment?

15.4

Question: If one is not endowed with supernormal transformations, with what will one gather and transform [sentient beings]?

15.5

Answer: If one purely seizes upon the supernormal powers of phenomenal signs, it contradicts the true purport. As the Fuxing ji says: 'If one who cultivates samādhi suddenly develops supernormal powers, one must quickly cast them aside, because they are contaminated phenomena and false.' Therefore the Zhiguan says: 'They can obstruct prajñā.' Why is this? The prajñā of sarvākārajñatā naturally possesses all phenomena and can eliminate all signs. Before one possesses it, one should merely settle in principle; why is there any need for phenomenal supernormal powers? If one focuses exclusively on supernormal powers, this obstructs principle. Furthermore, not only does it obstruct principle, but one also brings misfortune upon oneself, as in the cases of the followers of Udra[karāmaputra] and Shengyi. What is called genuine supernormal transformation is nothing other than expounding the gateway of the One Vehicle and speaking of the principle of non-production. With a single word one accords with the Way, realizing nirvāṇa right within birth and death; upon a glance one illumines the source, achieving correct enlightenment right within worldly defilements. In a single kṣaṇa one transforms from an ordinary person into a sage; in an instant one alters existence to return to emptiness. How could such functioning not be a supernormal transformation? Therefore the Ratnakūṭa Sūtra says: 'Mañjuśrī said to the Buddha: "World-Honoured One, preaching the Dharma is the great supernormal transformation."' For those of low and inferior capacities, the great compassion of the buddhas does not abandon them: as a temporary skillful means, yellow leaves are used to stop crying. As the Vimalakīrtinirdeśasūtra says: 'By means of the supernormal powers, they graciously transform foolish and deluded sentient beings.' For people of the highest capacities, they are only made to contemplate the true mark of the body, and contemplating the Buddha is also like this.

15.6

For example, in the past King Pengcheng asked the various venerable elders: 'If you have realized the fruit and become sages, let water emerge from your left armpit and fire from your right armpit; fly up into empty space, radiate light, and shake the earth; then I will bow down and take you as my master.'

15.7

Master Niutou Rong answered, saying: "Excellent, excellent! Inconceivable! If you now demand of me such realization of the fruit, I fear it would diverge from the Way. If becoming a Buddha were truly like this, then a magician could also become a Buddha. Furthermore, consider those who realized it among the venerable ones and people of the past: When Śākyamuni expounded the unsurpassable Way among the Saṅgha, he was no different from a monk. When Vimalakīrti spoke of the fruit of liberation while living as a householder, he was no different from a layman. When the woman Śrīmālā spoke the Great Vehicle Dharma, her female form did not change. When the monk Sunakṣatra engaged in icchantika conduct, his monk's appearance did not alter. This is precisely based on the understanding or lack of understanding in the inner citta as constituting the distinction; what does it have to do with the physical body, male or female appearance, or fine and ugly clothes? If one says that form changes with realization and appearance shifts with awakening to make a sage, then only when Gautama's form changed would he become Śākyamuni, and only when Vimalakīrti's appearance shifted would he become Jin su. Thus one knows that realization is citta-realization, not a shift in form; awakening is the transformation of jñāna, having nothing to do with difference in characteristics. For example, when a person in the world holds office, if they are promoted to another office, does high rank mean their appearance is immediately different? Moreover, the ancients said: 'Do not change the person of old; only change where that person of old walked.' Even if one alters form and changes substance through a thousand transformations and ten thousand alterations, all are wrought by the one mind. As for supernormal functions appearing and disappearing freely, changing small into large, expanding the brief into the long—how could they depart from the within of the one mind? Therefore, know that among the ten thousand things, there is none that does not proceed from the mind. Just realize your own mind, and you will become a sage at once upon these words. If you do not recognize the Way, of what use are possessing characteristics? Therefore, the Diamond Sūtra says: 'If one views the Tathāgata by means of the thirty-two marks, a wheel-turning sage king would be the Tathāgata.' Again, a verse says: 'If one sees me by form, or seeks me by sound, this person walks a deviant path and cannot see the Tathāgata.' The ancients said: 'If one does not comprehend this principle, even if with every step one treads upon lotus flowers, it is still the working of Māra.' Layman Pang's verse says: 'Seeking the Buddha-Way through form and sound, the result turns out to be becoming a māra.' If one definitely takes supernormal powers and superior marks to constitute a Buddha, then not only would magicians become sages, but even heavenly māras, non-Buddhists, demon foxes, spirits, ghosts, gods, dragons, and clam-monsters would all become Buddhas, for they all possess the five supernormal powers of karmic retribution and are entirely capable of transformation. If one does not scrutinize each and every thing with the true mark, how can the true and the false be distinguished? But if you first awaken to the mirror of the source and the Dharma-eye is completely clear, then what principle will not be penetrated, and what matter will not be fathomed? All gates of doing Buddha-work and gathering and transforming [beings] will naturally be accomplished. As the Huayan lun says: 'The sūtra says: "Entering deep dhyāna-concentration, one attains the Buddha's supernormal powers." This is because the mind accords with the source of principle: it has no substance of entering or exiting, no substance of quietude or disturbance, and no nature of contrivance. Entrusted to principle, it is naturally true, neither arising nor ceasing. Principle being true, jñāna responds; the nature is naturally all-pervasive. In the three times and the ten directions, it responds universally at once, manifesting physical forms facing [beings] and transforming all kinds according to the response of jñāna, yet without coming or going, nor is there transformation. This is called the Buddha's supernormal powers. Jñāna has no basis of reliance; it has no form and no color; its substance has no coming or going; its nature is naturally all-pervasive. It is not subsumed within the three times, yet it can universally respond to the dharmas of the three times—this is called supernormal power. Therefore, the sūtra says: "Jñāna enters the three times yet has no coming or going." This is because the three times are falsely established by the sentiments of sentient beings and are not real existents. Because the substance of jñāna has no form and no color, and is uncreated and unmade, yet responds to all kinds of beings, it is called divine; being complete throughout the ten directions, knowing all dharmas, and recognizing all faculties, it is called power.' It also says: 'The Lotus Sūtra says: "The meanings of the various natures and marks—only I and the Buddhas of the ten directions can know these matters; śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas are all unable to know them." These beings are just the three vehicles outside the gate. Because they have not yet clarified that the characteristics of the world abide constantly and that dharmas abide in their dharma-positions; and because the three vehicles share a mind that is weary of suffering and its arising and delights in cultivating cessation and the path, they have not yet clarified that suffering and arising originally arise solely from jñāna, and have not comprehended that cessation and the path are originally without cultivation, without making, and without contrivance. Transforming all kinds of beings, abiding in the world like an illusion, their nature severed from avidyā—this is precisely the Buddha. One thought corresponding is a Buddha for one thought; one day corresponding is a Buddha for one day. Why must one bitterly insist on three asaṃkhyeya kalpas? Just realize for yourself that the karma of the three realms can empty the locus of karma, and naturally receive and guide beings—this is the Buddha. Why must there be transformation before one speaks of becoming a Buddha? When dragons and devas transform, are they Buddhas? Persons of the three vehicles also transform, so why must they wait for three asaṃkhyeya kalpas before becoming Buddhas? Only above the ten stages can one see the nature. Therefore, the sūtra says: "If by material nature and great supernormal powers one desires to see the Tamer of Men, that is cataract-clouded eyes and inverted seeing; that is not recognizing the most supreme Dharma." "Buddha" means awakening. Awakening to the karmic nature as true, karma is without arising or ceasing, without attainment or realization, without emerging or submerging, its nature without transformation, originally such—this is precisely the Buddha. Following conditions across the six destinies, one practices the bodhisattva conduct, transforms with supernormal powers, and receives and guides deluded flows [of beings]—yet the Buddha is not a transformation. The Vimalakīrti Sūtra says: "Although he achieves right awakening and turns the wheel of the Dharma, he does not abandon the bodhisattva path—this is the bodhisattva conduct." Thus, Sudhana, at the initial mind of the ten abodes, at the place of the monk Meghasvara on Mount Sugambhīra, attained the Dharma-gate of the wisdom light of universally seeing the realm of all Buddhas through recollection, and immediately achieved right awakening. Only after that did he first visit the various spiritual friends to seek the bodhisattva path and practice the bodhisattva conduct. You should know that at the time of the substance and function of right awakening, the very locus of the mind's non-contrivance is precisely the Buddha; hence there is no need for cultivation. Even when practice is completed, it does not displace the present. Therefore, just as when a transformation-Buddha displays the appearance of transformation through the bitter practices of eating hemp and wheat, shaving the hair, wearing the robes, abandoning ornaments, sitting on grass, and such matters, to transform non-Buddhists—in the sūtras the Buddha himself harmonizes this, showing it was not that the Buddha himself required such practices. For one without overweening pride, why would such things be necessary? With a single thought entrusted to the unconditioned nature, the Buddha's jñāna appears before them, without attainment and without realization—this is precisely the Buddha. It is just like Sudhana seeking the bodhi path and bodhisattva conduct only after realizing awakening. The reason for this is that only after awakening to the Way is one capable of entering entanglement and abiding in the secular without bondage, and only then can one expound the Dharma to beings to release their bonds. If one is bound oneself, that one could release the bonds of others is impossible. Though spoken as earlier and later, the Dharma is simultaneous. You should know that if you wish to practice the bodhisattva conduct, you must first achieve right awakening. Furthermore, a sūtra verse says: "The Dharma of Mañjuśrī is constantly thus." This is because Mañjuśrī is the prajñā of all Buddhas: immovable jñāna is the substance, and Mañjuśrī is the function. Using this gate of substance and function of the fundamental jñāna of all Buddhas and all sentient beings, it acts as the cause-and-effect substance and function for all people of faithful mind, causing them to rely on the origin, so that reaching the ultimate fruit's completion, it is not different from the cause, because the nature is non-dual. Only then is it called the initial aspiring mind and the ultimate mind—the two types are not distinct. This clarifies that these ten faiths are difficult to arouse, difficult to believe, and difficult to enter. Those who hear of it all say: "I am an ordinary person; how could I be a Buddha?" Therefore, if they arouse even a small fraction of faith, they immediately demand supernormal powers and the power of the Way. For this reason, you should know that one must first have such right faith, and only then, by the force of Dharma of right faith and right view, make additional efforts and advance in cultivation in accord with Dharma: fraction by fraction avidyā thins, and liberation and jñāna brighten. In accordance with the depth or shallowness of one's own attainment of the Dharma, one gradually matches the supernormal virtuous functions according to what one has attained. When faith is not yet attained, why seek supernormal powers? When we speak of "gradual," it does not displace the single moment, the single dharma-nature, the single jñāna; it is gradual within the unattached and unattained, consummated by the meaning of the ten profundities and six characteristics. In the principle of dharma-nature, there is neither gradual nor sudden; but because the habits of beginningless avidyā are deeply ingrained, and bringing about an immediate accord with principle to thorough ripeness is difficult, there is the gradual.'

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宗鏡錄 — Classical Chinese