宗鏡錄 23.35.2

23.35.2

In the identity of partial realization of reality, from the first [letter] a to the final [letter] ha, the initial arousal of the mind [of bodhi] and the ultimate [attainment] are not two or different. Because of the three forms of non-retrogression—in practice, stage, and mindfulness—the Tiantai teaching receives people and establishes them here. Thereafter, directly progressing through the ten practices, the ten dedications, the ten stages, and the two stages of equal and sublime enlightenment, all advancement in wisdom and eradication [of defilements] occurs spontaneously without effort, moment by moment fulfilling unexcelled bodhi. Furthermore, broadly explaining the inconceivable realm: as a verse in the Avataṃsakasūtra says, 'Mind is like a skilled painter, creating the various five aggregates; throughout all worlds, there is nothing that is not made from mind.' 'The various five aggregates' refers to the five aggregates of the ten dharmadhātus. 'Dharmadhātu' has three meanings: The number ten is what is supported, and the dharmadhātu is that which supports them; combining what is supported and what supports, it is therefore called the ten dharmadhātus. Again, these ten dharmas each have their individual causes and their individual effects, not mutually confused or disordered; therefore they are called the ten dharmadhātus. Again, these ten dharmas, each in its very substance, are entirely the dharmadhātu; therefore they are called the ten dharmadhātus. The ten dharmadhātus are collectively called aggregates, bases, and elements, yet they are actually distinct: the three bad destinies are defiled, unwholesome aggregates, elements, and bases; the three wholesome destinies are defiled, wholesome aggregates, elements, and bases; the two vehicles are uncontaminated and contaminated aggregates, elements, and bases; bodhisattvas are both contaminated and uncontaminated aggregates, elements, and bases; buddhas are neither contaminated nor uncontaminated aggregates, elements, and bases. The commentary [Mahāprajñāpāramitopadeśa] says: 'That which is unexcelled among dharmas is nirvāṇa'—namely, the dharma that is neither contaminated nor uncontaminated. The Anantanirdeśasūtra says: 'That the Buddha lacks the great aggregates, elements, and bases means that he lacks the aggregates, elements, and bases of the preceding nine [realms].' Now stating that he has them means that he possesses the permanently abiding aggregates, elements, and bases of nirvāṇa. The Great Sūtra [Mahāparinirvāṇasūtra] says: 'Because impermanent form is extinguished, one obtains permanent form; feeling, perception, volitional formations, and consciousness are also like this.' Permanent bliss layered repeatedly is the meaning of accumulation; compassion covering over is the meaning of aggregate (skandha). Because the ten kinds of aggregates and elements are different, this is called the realm of the five aggregates. Grasping the five aggregates is collectively called sentient beings, yet sentient beings are distinct: grasping the aggregates of the three bad destinies constitutes sentient beings of sinful suffering; grasping the aggregates of humans and devas constitutes sentient beings who experience pleasure; grasping uncontaminated aggregates constitutes true noble sentient beings; grasping the aggregates of compassion constitutes mahāsattva sentient beings; grasping the permanently abiding aggregates constitutes the supremely revered sentient beings. The Great Treatise [Mahāprajñāpāramitopadeśa] says: 'The unexcelled among sentient beings is the Buddha'—how could he be the same as the ordinary and inferior? The Great Sūtra says: 'At the time of the kalala, its name is different, up to the time of old age, its name is different; at the time of the sprout, its name is different, up to the time of the fruit, its name is also different.' Even within a single period, there are distinctions among the ten times; how much more so for the ten different sentient beings—how could they not be different? Therefore it is called the realm of sentient beings. As for the ten kinds of dwellings collectively called the realm of lands: hell beings dwell dependent on red iron; beasts dwell dependent on earth, water, and space; asuras dwell dependent on the seashore and ocean bed; humans dwell dependent on earth; devas dwell dependent on palaces. Bodhisattvas of the six pāramitās dwell together with humans dependent on earth. Bodhisattvas of the shared teaching whose delusions are not yet exhausted dwell together with humans and devas; those whose delusions have been exhausted dwell dependent on the land of skillful means. Bodhisattvas of the distinct and perfect teachings whose delusions are not yet exhausted dwell together in the lands of humans, devas, and skillful means; those whose delusions have been exhausted dwell dependent on the land of true reward. Tathāgatas dwell dependent on the land of eternally quiescent light. A verse in the Renwang jing says: 'The three grades of worthy ones and the ten grades of noble ones dwell in karmic rewards; only the Buddha alone abides in the pure land.' Because pure lands are distinct, this is called the realm of lands. These thirty kinds of realms are all created from the mind. Furthermore, each of the ten kinds of five aggregates possesses ten dharmas: namely, such characteristics, nature, substance, power, activity, causes, conditions, effects, retributions, and the ultimate equality of beginning and end. These are the ten suchnesses. The realm of the five aggregates, the realm of sentient beings, and the realm of lands are the three kinds of realms. This one mind possesses the ten dharmadhātus; each dharmadhātu again possesses ten dharmadhātus, which makes one hundred dharmadhātus. Each dharmadhātu possesses thirty kinds of realms, so one hundred dharmadhātus possess three thousand kinds of realms. These three thousand are present in a single thought-moment of the mind. If there were no mind, that would be the end of it; but if the slightest bit of mind exists, it immediately contains the three thousand. Nor do we say that the one mind is before and all dharmas are after, nor do we say that all dharmas are before and the one mind is after. For example, regarding the eight characteristics changing an object: if the object were before the characteristics, the object would not be changed; if the characteristics were before the object, it would also not be changed. Neither 'before' is acceptable, nor is 'after' acceptable; only in terms of the object do we speak of the changing of characteristics, and only in terms of the changing of characteristics do we speak of the object. Now the mind is also like this: if all dharmas were generated from the one mind, this would be vertical; if the mind contained all dharmas at one time, this would be horizontal. Neither vertical is acceptable nor is horizontal acceptable. It is simply that the mind is all dharmas, and all dharmas are the mind. Therefore, it is neither vertical nor horizontal, neither one nor different. Profound, wondrous, and deeply transcendent, it is not what consciousness can cognize, nor what words can express. Therefore it is called the inconceivable realm; the meaning lies here. Having personally comprehended the inconceivable realm of the one mind, one thereupon arouses the great compassion of identical substance, generates the genuine mind of bodhi, and so forth, and the nine kinds of contemplation gates that follow mature. The Huayan lun says: 'As in the three vehicles, fundamental wisdom and subsequently attained wisdom are also taught. Now, wishing to cause practitioners of the three vehicles to convert their minds, one points to this Buddha of Immovable Wisdom in the Golden Realm to have them directly recognize that it is their own mind's wisdom capable of discernment, which is fundamentally unmoving. Mañjuśrī is simply one's own mind's sublime wisdom that skillfully discriminates the markless. Bodhisattvas such as Juexiang and Muxiang are simply the wisdom of principle seen in accordance with the faith and understanding of one's own mind. If such practitioners of the three vehicles have not converted their minds, they will certainly not believe this. Why is this? Because they postulate that they will attain Buddhahood after three asaṃkhyeya kalpas, and because they directly view their own bodies and minds as entirely ordinary persons, merely believing that the Buddha possesses immovable wisdom and the like, but not having faith that their own minds are the fundamental Buddha of Immovable Wisdom, not different from the Buddha. For this reason, they cannot make fundamental wisdom their faithful mind within this teaching's dharmadhātu vehicle. The faithful mind of this sūtra should have faith directly in this manner: the discerning nature of one's own mind is the fundamental Buddha of Immovable Wisdom within the dharmadhātu nature; the Golden Realm is the unstained principle of one's own mind; Mañjuśrī is the sublime wisdom of one's own mind that skillfully discriminates; and bodhisattvas such as Juexiang and Muxiang are the presence of the wisdom of principle in accordance with the faithful mind.'