宗鏡錄 28.4

28.4

Answer: The lungs are designated metal; metal is western and white. Truly because within the lungs there is breath-wind, it is designated wind. The kidneys are designated water; water is northern and black. Truly because having kidneys as water can give form to physical objects, their natures do not contradict each other. These five flower treasuries: if of different substance, it means the flowers are each distinct; if of identical substance, it means abiding in one universal response. Among the flowers, because each single flower universally responds to multiple flowers, each multiple flower completely constitutes that single flower; therefore, there can be multiple single flowers. Yet as for those multiple single flowers, because the original single flower responds to multiple flowers, although there are multiple single flowers, those multiple single flowers and the original single flower have no difference in substance; therefore, it is called identical substance. Because within the gateways of dependent origination there are three meanings: first, the meaning of not depending on one another, which means possessing one's own virtues; second, the meaning of depending on one another, which means differentiation; third, the meaning of unobstructedness, being ineffable. And so on, down to: because this dependent origination is the real virtue of the household of the dharmadhātu, and the realm of Samantabhadra is fully endowed with virtues, sovereign and unobstructed. That is to say, the master of the perfect teaching, the Great Sun, Vairocana Tathāgata, with such a perfectly fused and vast body, within such a perfectly fused and vast ocean of worlds adorned by the lotus treasury, gathers the other perfectly fused and vast oceans of worlds in the shape of trees and so forth; taking such a perfectly fused and vast ocean of ten ineffable dharmadhātus as his realm, he sits upon such a perfectly fused and vast half-moon shaped lotus treasury maṇi lion throne, manifesting such perfectly fused, vast, and inexhaustible body-clouds of deportment that gather sentient beings, with differentiated karmic functions boundless and boundless, in this way layer upon layer, inexhaustible and inexhaustible. Yet the Tathāgata has no coming or going, no purposive effort; all this is brilliantly manifested within the sāgaramudrā-samādhi, and is also inherently so in the dharmadhātu, hence it can be like this. Just as a maṇi rains treasures and a celestial drum emits sounds, though without purposive effort, that which is done is accomplished. Although what is thus manifested is vast, when speaking of time it does not exceed a single kṣaṇa, and when speaking of place it does not go beyond a single dust mote. All of this is manifested in a single kṣaṇa; as in a single kṣaṇa, so it is in all kṣaṇas. As in a single dust mote, so it is in all dust motes. Therefore know that in this great ocean of the mind, the dragons of the great bodhicitta are boundless and inexhaustible; all dharmas possessed by this mind are boundless and inexhaustible. Hence it is said that the power of humans in Jambudvīpa cannot receive and uphold it. Just as with the single chapter on 'Nature-Arising' upheld by the bhikṣu Sāgaramegha: even if Mount Sumeru were gathered into brushes and ink were made of the four oceans as numerous as the dust motes of the four continents, it could not be written. Truly it is because this nature of mind is inexhaustible; the wise need not seek far.