宗鏡錄 22.13

22.13

Ancient masters explained this through two general approaches: First, the approach of progressive gradation, meaning from subtle to manifest, from shallow to deep, successively following one another to ascend to the other shore. Second, the approach of complete interpenetration and comprehensive subsumption, meaning that a single stage completely contains all stages, as taught in the Avataṃsaka Sūtra, and also as in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and others, where a single practice completely contains all practices. Within this, there are two approaches: first, the approach of the mutual conditionality of dependent origination; second, the approach of the interpenetration and subsumption of the dharmadhātu. In the former, all stages from beginning to end and the ocean of boundless practices are comprehensively gathered into a single dependent origination, constituting the virtue of Samantabhadra's practice. This is truly because, looking mutually at the various conditions, there are roughly two meanings: First, in terms of function: because of mutual dependence, there are the meanings of having efficacy and lacking efficacy; therefore, they can mutually encompass and mutually penetrate one another. Second, in terms of substance: because of mutual production, there are the meanings of having substantiality and lacking substantiality; therefore, they can be mutually identical and mutually equivalent. Furthermore, there are two kinds of bodhi: first, that which is pure by nature; second, that which is completely pure. That which arises from conditions is the completely pure. The completely pure is again twofold: first, explaining dependent origination, because myriad practices serve as conditions; second, explaining nature-origination, as it is entirely the manifestation of the virtues of the pure nature of tathatā. Moreover, dependent origination lacks own-nature, being itself pure by nature. As a verse in the Lotus Sūtra states: 'The Buddhas, the Most Honoured of Two-legged Beings, / Know that phenomena are eternally devoid of own-nature. / The Buddha-seed arises from conditions; / Therefore they teach the meaning of the One Vehicle.' Furthermore, there are two meanings: first, in terms of the progressive expansion and succession; second, in terms of the unobstructed expansion and contraction of complete interpenetration. As when Sudhana met the ṛṣi and held his hand, passing through incalculable kalpas in the presence of each Buddha; thus we know that length and shortness of duration are difficult to conceive, specifically arising from this. As Bodhisattva Xian首 [Bhadraśrī] said: 'To have faith in the Great Vehicle is still relatively easy; / To be able to have faith in this teaching is doubly difficult.' Because the initial mind already completely possesses all virtues, it is difficult to believe. Moreover, even if in a dream one is frightened and terrified into generating the bodhicitta, one is still called a great bodhisattva mahāsattva, how much more so generating it through correct faith, generating it through illumination! As the 'Tathāgatanature Chapter' of the Mahāparinirvāṇa Sūtra says: 'Bodhisattva Kāśyapa addressed the Buddha, saying: "World-Honoured One, how can one who has not yet generated the bodhicitta obtain the cause of bodhi?" The Buddha told Kāśyapa: "If there is someone who hears this Mahāparinirvāṇa Sūtra and says, 'I have no need to generate the bodhicitta,' slandering the true Dharma, this person will then see the image of a rākṣasa in a dream and feel terror in his citta. The rākṣasa will say: 'Hey, good man! If you do not generate the bodhicitta now, I will sever your life.' This person will be panicked and afraid, and upon waking will immediately generate the bodhicitta. When this person's life ends, whether in the three miserable destinies or among humans and devas, he will continuously recall the bodhicitta. You should know that this person is a great bodhisattva mahāsattva."'