宗鏡錄 15.3.2

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.