宗鏡錄 3.3

3.3

Answer: If a source is not established, toward what destination would learning return? As for self and other, existence and non-existence, they are all discriminations of the conscious mind of sentient beings; they are antidotes, existing based on mutual relativity. The individual substance of the dharmakāya, the mind of the middle and true principle—how could it be identical to illusory existence or follow illusory non-existence? The Laṅkāvatārasūtra says: 'The Buddha said: "Mahāmati, for example, it is not the nature of an ox or a horse; the nature of an ox or a horse is in fact neither existent nor non-existent, yet neither is without its own characteristic."' An ancient commentary explains: 'Regarding the body of a horse, one cannot say whether the nature of an ox is existent or non-existent, yet it is not that the horse itself has no substance. This illustrates that regarding the dharmakāya, one cannot say whether the nature of the aggregates (skandha), realms (dhātu), and entrances (āyatana) is existent or non-existent, yet it is not that the dharmakāya has no individual characteristic.' This principle of the emptiness of phenomena surpasses existence and non-existence; it is the very nature of the dharmakāya. Yet, if there is a direction and orientation, wisdom turns its back on natural genuineness; if there is no attainment and no return, feelings give rise to annihilationism. Merely positing existence without seeking the true, the pattern is clearly evident; positing non-existence naturally suffices, and the wondrous intent is fully radiant. Then in tranquility there is a destination to return to, and in calm there is no gap. Suddenly transcending subject and object, residing neither in existence nor non-existence, this can truly be called the genuine return, able to penetrate the ultimate Path.