宗鏡錄 27.2

27.2

Now, body, feeling, mind, and dharmas are all without self-nature and are completely unattainable; this is the four applications of mindfulness. Contemplating that wholesome and unwholesome dharmas are transformatively produced from the mind is the four right exertions. The mind-nature being spiritually penetrating, hidden or manifest at will, is the four bases of psychic power. Faithful mind being firm and stable, clear as empty space, is the five faculties and five powers. The awakened mind not arising is the seven factors of awakening. Directly understanding the mind-nature so that neither wrong nor right interferes is the eightfold noble path. The eye as such, up to the mind as such, mind and objects being empty and interfused, is the six supernormal powers. Therefore Śāriputra did not penetrate the samādhi of constant quiescence, Maudgalyāyana's psychic powers did not manifest, and his teaching of the Dharma was inappropriate, because they had not yet attained the supernormal powers of the emptiness of dharmas. The Tiantai teaching says: 'Contemplating one mind, suddenly all minds exist; contemplating all minds, swiftly all minds are absent. The mind has neither existence nor non-existence, penetrating to the real mark: this is supernormal power.' The *Ocean of Meanings* (*Yihai*) states: 'This dust-mote has no substance; without moving from the place of the dust-mote, it constantly pervades the oceans of lands in the ten directions, having no mark of coming or going: this is the supernormal power of the bases of psychic power. Without rising from one's original seat, one roams everywhere throughout the ten directions. Furthermore, seeing that the dust-mote dharmadhātu is boundless, yet possesses principle, phenomena, teaching, and meaning, which all bodhisattvas equally witness and enter, and all equally practice and cultivate this Dharma with no other path: this is the supernormal power of knowing others' minds. Seeing the dust-mote dharmadhātu, when understanding and practice appear before one, one immediately knows that in the past one personally heard this Dharma at a Buddha's place; because mind-contemplation has been unbroken, one therefore today attains understanding: this is the supernormal power of past lives. Furthermore, seeing that the dust-mote's nature is empty and quiescent, with no marks to be obtained, is the non-dual view; if one sees marks, that constitutes duality. Because of being without marks there is no duality: this is named the supernormal power of the divine eye.' A sūtra says: 'Not seeing with dual marks is named the true divine eye.' 'Furthermore, understanding that the dust-mote is unproduced, without nature, empty and quiescent, the grasping mind does not arise: this is the supernormal power of the exhaustion of outflows.' A sūtra says: 'Severing the fetters, emptying the mind and self—this then is having no production.' 'Furthermore, hearing the sound that expresses the distinctions of the dust-mote dharmadhātu, one immediately knows that all sounds are entirely the ear; one does not hear them additionally. Yet this hearing has no objective support and no attainment; with regard to sound, awakening to all dharmas is constantly hearing all Buddhadharmas: this is the supernormal power of the divine ear.' The *Vajrasamādhi-sūtra* says: 'Bodhisattva Mahāsthāma said, "What is meant by preserving the three, guarding the one, and entering the tathāgata-dhyāna?" The Buddha said, "Preserving the three means preserving the three liberations. Guarding the one means guarding the one mind. As for entering the tathāgata-dhyāna, it is the principle-contemplation of mind as suchness; entering such a stage is entering the limit of reality."' A verse of the *Avataṃsaka-sūtra* says: 'The Buddha's sons abide in this, / Entering samādhi in thought after thought; / Each and every samādhi-gate / Elucidates the realm of all Buddhas.' The preface to a dhyāna scripture says: 'When substance is subtle, force is heavy; when substance is heavy, force is subtle. For example, because the substance of earth is heavy, its force is not equal to water. Because the nature of water is heavy, its power is not equal to fire. Fire is not equal to wind; wind is not equal to mind. Because mind is formless, its power is most supreme. Supernormal powers and transformations, the eight inconceivable things, are the power of the mind.' Furthermore, the interfusion of the grasper and the grasped, self and other being of one substance, is the four means of embracing. Not obtaining body, speech, or mind, and constantly acting in accord with wisdom, is the eighteen unique qualities and so forth. All the way to attaining the fruit and receiving the prophecy, none depart from the one mind. As the *Sāgaranāgarāja-sūtra* says: 'When the mind is pure and without defilement, that is receiving the prophecy.' And further, the Buddha said to the dragon king: 'When one's citta, manas, and vijñāna have nowhere to abide or stand, that is receiving the prophecy. All dharmas are like this because they are without causal conditions. All dharmas are originally real; awakening to and understanding that all dharmas are equal and non-different, one then accomplishes the unexcelled, correct, and true path. Ultimately seeking the root, there is no receiving the prophecy, nor accomplishing the Buddha path. If there is one who bestows the prophecy, or if the prophecy has already been received, why is this? All dharmas are formless, their roots and branches are entirely severed, and none possess a master. All dharmas turn from causes and conditions... up to: All dharmas are non-dual because their function is originally one. All dharmas are originally one because they are free from multiplicity.' Up to: The immeasurable and boundless oceans of teachings and gates of practice are all manifested from one's own mind and brought forth from one's own mind. In the end, there is not a single dharma or a single practice accomplished from the outside. If one gives rise to thoughts seeking externally, following other superior realms, these are all the work of Māra. Therefore a sūtra says: 'Making this contemplation is named right contemplation; if one makes other contemplations, it is named wrong contemplation.' Hence we know that when the mind is right, matters are right; when the mind is wrong, matters are wrong. If one has not penetrated the one mind, whatever path one encounters will be false: right practice also becomes wrong practice, and the gate of the Buddha turns into the gate of Māra. If one enters into the mirror of the source, there is nowhere that is not advantageous: bitter asceticism also becomes wondrous practice, and a false school is precisely the true school. Just as with scorching the body with the five fires, a method of the non-Buddhists: if one understands it, then 'supreme heat' serves as the gate to the flame of non-discriminative wisdom; if one is deluded about it, then the Nirgrantha takes it as the interpretation of the blazing flourishing of the great view of self. Therefore dharmas have neither wrong nor right; the path lies in adaptability. As with the Nirgrantha-putra of western India, who scorched his body with the five fires and gave rise to great wrong views: a disciple of the Buddha said to him, 'Good man, like a person in the world driving an ox-cart on the road, wishing to arrive quickly at a destination, is it right to beat the ox, or is it right to beat the cart?' The Nirgrantha heard this and flushed with anger. The Buddha's disciple said: 'Good man, the ox is a metaphor for the mind; the cart is a metaphor for the body. Why do you afflict the body and not cultivate the mind? You have no need to scorch the body; you ought to scorch the mind.' The *Avataṃsaka-sūtra* says: 'Furthermore, there were ten thousand kiṃnara kings in the sky who proclaimed these words: "Good man, when this brāhmaṇa scorched his body with the five fires, the palaces where we abide, all the tāla trees, all the nets of precious bells, all the precious silk ribbons, all the musical trees, all the wondrous jewel trees, and all the musical instruments naturally brought forth the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha of non-retrogressing bodhisattvas, and the sound of making the vow to seek unexcelled bodhi, saying: 'In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who has generated the bodhi-mind. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who practices asceticism, able to abandon what is difficult to abandon, up to purifying all practices of wisdom. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who goes to the bodhimaṇḍa... up to: In such-and-such a direction, in such-and-such a land, there is such-and-such a Tathāgata who, having completed the Buddha's work, enters parinirvāṇa.' Good man, supposing a person took all the grasses and trees in Jambudvīpa and ground them into fine dust, the number of these fine dust motes could be known to its limit, but regarding the names of bodhisattvas, the names of Tathāgatas, the great vows made, the practices cultivated, and so forth spoken by the precious tāla trees up to the musical instruments in our palaces, no one can know their limit. Good man, because we heard the sound of the Buddha, the sound of the Dharma, and the sound of the bodhisattva Saṅgha, we gave rise to great joy and came to his place. At that time the brāhmaṇa explained the Dharma for us accordingly, causing me and other immeasurable sentient beings to attain non-retrogression in anuttarāsamyaksaṃbodhi."' Therefore, within the right contemplation of the one mind, it is most pivotal; using little mental effort, one accomplishes great bodhi. Therefore the *Private Notes on the Avataṃsaka* (*Huayan siji*) says: 'In this scripture, it is always the dharmakāya that takes on various names. For example, taking the ten wholesome deeds and five precepts of humans and devas as the body; the four truths of śrāvakas, the twelve links of dependent origination of pratyekabuddhas, the six pāramitās of bodhisattvas, and the Buddha's sarvākārajñatā as the body. "Body" has the meaning of collection: within the dharmakāya, according to the stages of practice, the place where merit is collected is called body. All the physical marks of sentient beings are produced by the dharmakāya; all the insentient lands are manifested from the Buddha's wisdom. In the end, there is not the slightest separate, different substance outside the mirror of the source that can be established.' Therefore a sūtra says: 'If a single dharma were existent and not non-existent, the Mahāyāna could not surpass it. If there were yet another dharma, it could not be called uniquely revered and uniquely supreme, the reliance of all existence.' Therefore, according to differences in capacity, views are manifold, so regarding the ten pāramitās, the five teachings are different: First, the Small Vehicle teaching: it does not accomplish the pāramitās. Second, the initial teaching: because they are only possessed by people of the bodhisattva gotra; also each has its own nature, or they are said to be all empty. Third, the final teaching: each and every one arises from the merit of the tathatā-nature. Fourth, the sudden teaching: each and every one is ineffable, meaning neither giving nor stinginess, up to neither wisdom nor foolishness, and so forth; all are utterly severed, whether ten or six, all completely extinguish words. Fifth, the perfect teaching: each and every one is perfectly interfused, endowed with inexhaustible virtues. Furthermore, these ten pāramitās can be apprehended through the mind: in a single thought-moment of accord, the mind of renunciation is endowed with the ten pāramitās. Relinquishing and not grasping is giving; not being defiled by various wrongs is precept; patient acceptance of non-existence is patience; leaving behind marks of body and mind is vigor; being quiescent and unmoving is dhyāna; definitively understanding non-production is prajñā; though empty, not obstructing the knowledge of marks is expedient means; aspiring to equal the Buddha fruit is vow; deliberative selection without moving is power; clear and decisive determination is wisdom. In a single thought-moment of the heart, the ten pāramitās are suddenly perfected. Therefore in the *Avataṃsaka-sūtra*, a bodhisattva of the seventh stage in thought after thought fully possesses the ten pāramitās. Therefore, if the ten pāramitās are perfected, the eighty-four thousand dharma-gates respond simultaneously. Whatever is called the ancestral teachings, whether shallow or deep, if one simply approaches them through the mind, the principle is fully exhausted. If one carries out practices outside the mind, one grasps marks and transmigrates in saṃsāra; even if one passes through three asaṃkhyeya kalpas, in the end it becomes false conceptualization. Therefore the Boy Mānavaka said: 'Formerly, over countless kalpas, I gave national wealth, body, and life to countless people; because I gave with a mind of false conceptualization, it did not constitute giving. Today, giving five flowers to the Buddha with an unproduced mind, only this is named giving.' Therefore a verse of the *Avataṃsaka-sūtra* says: 'Supposing over countless kalpas / One offered treasures to the Buddha, / If one does not know the Buddha's real mark, / This also is not called giving.' It also says: 'Toward all roots of goodness, / Giving rise to the thought that they are one's own roots of goodness; / Up to: toward all practices, / Giving rise to the thought that they are one's own practice.' All differentiated phenomenal marks and vast crisscrossing realms, if contemplated on the level of marks, their graded arrangement is difficult to understand; if melted down within substance, they are all entirely equal. Therefore the virtuous ones of old said: 'All matters driven back to the place of substance become level; / Right and wrong naturally blend into the mind.' Therefore Mahāsattva Fu's verse says: 'Returning to the source, / The mind-nature neither sinks nor floats. / Peaceful and abiding in the king of samādhis, / The ten thousand practices are all completely embraced.'