宗鏡錄 20.11

20.11

Answer: If one says they involve movement, that would imply conditioned fabrication. If one says they mutually pervade, then there would be two minds. Therefore, the permanently abiding one mind is like the substance of space; the two designations of 'ordinary' and 'noble' are akin to flowers in the sky. Though the arising and vanishing of blue and yellow differ, they do not exceed the nature of the great void; though delusion and awakening, rising and sinking, are distinct, they do not depart from the source of true awakening. Furthermore, it is like a thousand lamps in a single room, their lights mutually interpenetrating; or like ten thousand images in a single mirror, their reflections interwoven. They are neither different nor identical, neither coming nor going. Only a Buddha completely understands those who reach this purport. Therefore, the myriad phenomena are identical with the real, devoid of any characteristic of transformation. The Avataṃsakasūtra says: 'Knowing the citta to be like an illusion, it generates the spheres of all phenomena, all-pervading and inexhaustible, never depleted and never ceasing.' The Mahāsaṃnipātasūtra says: 'Abiding in the one mind, one can know the minds of all sentient beings. Observing the minds of sentient beings, they are all equal, like illusory transformations, intrinsically pure. Observing the bodily actions of all sentient beings to be equal, they are all like the moon in the water. One sees all sentient beings entirely within one's own body, and one's own body is also within the bodies of sentient beings, appearing like reflections. One can cause sentient beings all to become the Buddha's body, and also cause one's own body to become the bodies of sentient beings, with nothing whatsoever capable of moving or shifting.' Furthermore, a sūtra verse says: 'All buddhas are just like a great round mirror, / and my body is like a maṇi jewel. / The dharmakāya of all buddhas enters my substance; / my body constantly enters the bodies of all buddhas.' Although they mutually enter, there is nothing entered; if there were something entered, they would become two separate phenomena.