宗鏡錄 19.3.3

19.3.3

"Furthermore, Śāriputra, if the Tathāgata were to display such spiritual transformations, would the realm of space have fear?" He answered, "No." The devatā said, "If space does not fear, why ask, 'Are you not terrified?'" Śāriputra said, "Could you be the same as space?" The devatā said, "As the Buddha has taught, is internal emptiness or external emptiness space, or not?" He answered, "It is." The devatā said, "Therefore, all sentient beings have the nature of space." Thus we know that if all sentient and insentient beings equally share the nature of space, where could there be any difference between ordinary being and sage, or distinction between internal and external? Moreover, the nature of space has neither arising nor ceasing; why further ask whether one attains Buddhahood or does not attain Buddhahood? The *Sūtra on the Essential Nature of the Dharmadhātu* says: "The Buddha asked Mañjuśrī, 'Do you know the dharmadhātu?' 'So it is, World-Honoured One, I know the dharmadhātu; it is my own realm.' He asked again, 'Do you not delight in the dharmadhātu?' Mañjuśrī said, 'World-Honoured One, I do not see a single phenomenon that is not the dharmadhātu; what else is there to delight in?'" The *Lokadhāradharā-sūtra* says: "If worldly phenomena were different from supramundane phenomena, the Buddhas would not appear in the world. Why? Because awakening to the equality of all phenomena is called 'Buddha'." The *Mahāsaṃnipāta-sūtra* says: "If one can contemplate the realms of all sentient beings and the dharmadhātu equally without difference, / not giving rise to distinctions of one or two, / this is called the bodhisattva's seal of non-retrogression." It also says: "If there is a bodhisattva who, without departing from the ordinary person, can know the noble Dharma, and with the mind of an ordinary person contemplates the noble Dharma..." The *Ghanavyūha-sūtra* says: "The Tathāgata's dharmakāya abides within the bodies of all sentient beings, its light and reflections appearing externally like a maṇi jewel wrapped in pure silk, unimpeded in just the same way. Therefore one should know that the Tathāgata's dharmakāya pervades all sentient beings. As the Buddha has taught, it even enters dried trees and parched wood; one should not harm them, how much less other kinds of beings. Therefore one should not measure sentient beings; except for the Tathāgatas, none can know them." Hence the dharmakāya of all Buddhas pervades all places. Now, the dharmakāya is one's own citta; it is the body of the lineage of the Dharma, the nature of the multitude of existents. It encompasses the present and penetrates antiquity, pervades the realms and fills space. The empty space of the ten directions, within one's own citta, is still like the arising of a speck of cloud; the hundreds of thousands of great oceans, toward original awakening, are just like the uprising of a single drop of foam. How much less could the nominal 'ordinary person' and 'sage' not be my own citta? The Tiantai teachings state: "'Buddha' means awakening. As the *Ratnakaraṇḍaka-sūtra* says, 'The Buddha-realm and the realm of sentient beings are one realm; there is no other realm.' This is perfect wisdom, which perfectly awakens to all phenomena, pervading all places, with nothing not clearly understood. Even within the five [sins of] immediate retribution, thoughts of liberation arise; even in confusion, blindness, and inversion, this principle is preserved therein. This principle is luminous and constantly abides in the world. The presence of a Buddha cannot increase it, and the absence of a Buddha cannot diminish it; obtaining it is not high, and losing it is not low. Therefore it is said that sentient beings are identical with Buddha; this is the Buddha of principle." The *Huayan Treatise* says: "Everywhere is Mañjuśrī, everywhere is the Golden World, everywhere is the Buddha of Immovable Wisdom. Those of faith today should believe that their own citta's unsupported nature, wondrous prajñā, and liberation are their own Mañjuśrī. In the citta's lack of support, the wondrous principle of naturelessness has sovereign discrimination, and because no nature can be moved, it is called the Buddha of Immovable Wisdom. Principle and wisdom are non-dual, and their wondrous function is sovereign; therefore he is named Bodhisattva Wondrous Virtue (Mañjuśrī). Therefore, all Buddhas are born from this faith; hence Mañjuśrī is named the mother of all Buddhas of the ten directions. He is also named Mañjuśrī the Youthful Bodhisattva, because all take faith as their initial birth. When faith is perfected, one then seals it with the power of the contemplative wisdom of samādhi and prajñā; tallying with it in a single thought-moment is called the initial mind of the ten abodes, and one immediately achieves right awakening. Taken from the aspect of being able to practice, he is named Samantabhadra; taken from the aspect of wondrous prajñā being unsupported, he is named Wondrous Virtue; taken from the aspect of wisdom skillfully discriminating and knowing the faculties, he is named the Buddha of Immovable Wisdom. One's own tallying and accord is called right awakening. Moreover, that which is able to believe is named faith; one's own tallying and accord is named the abiding mind, because one abides in the characteristics of wondrous prajñā and liberation in which the Buddhas abide, exhausting the unproduced phenomena. If there is a Buddha outside the mind, this is not called faith; one is named a person of wrong views. All Buddhas are identical with one's own citta; all sentient beings are identical with one's own nature. Because the nature has no support, its substance has no difference. Wisdom is of one single nature; one should know it in this way. Using this wondrous prajñā of identical substance, one knows the mind of the Buddhas and the mind of sentient beings; one should believe and understand in this way, and not deceive oneself. Therefore, the essential purport of this sūtra sets forth such a teaching for sentient beings of great aspiration. It is the vehicle traversed by the Buddhas themselves, the wondrous scripture of the One Vehicle, the principle of the dharmadhātu, causing sentient beings of great aspiration to enter the Buddha's root, the great wisdom of the Buddha-fruit. Because in a single thought-moment one accords with the real, principle and wisdom manifest together, and one is immediately a Buddha. Because in the principle of the dharmadhātu, when seen, there is no beginning, middle, or end. Therefore, worldly people only believe that the realm of the Buddhas is inconceivable, but do not know that the realm of sentient beings is also inconceivable, because the realm of sentient beings is identical with the realm of the Buddhas. As the treatise says, 'Everywhere is the Buddha of Immovable Wisdom'—now, the word 'everywhere' leaves no place unpervaded; how could it be limited to the realm of sentient beings? Therefore the *Private Notes on the Huayan* says: 'Now many people who study can all become equal to Śākyamuni, and also equal to Mañjuśrī; in a single thought-moment they are equal. If you do not believe it, try for just a short while to make an effort, quietly reflecting and seeing.' Thus we know that in a single thought-moment there is equality, and principle and phenomenon are without difference. Just quietly reflect and concentrate the spirit, turning the light back to illuminate within; what different phenomenon could create an obstruction? It is only that conceptions arise from one's own citta, falsely differentiating higher and lower. Master Qingliang's commentary says: 'As for Buddha and sentient beings, if spoken of in terms of purity of nature, they are presently equal, yet this does not obstruct the distinction between delusion and awakening. Therefore the three vehicles also have differences and have no differences. Thus, defiled and pure, all phenomena of the three periods of time...'