宗鏡錄 31.2.7

31.2.7

Being the ultimate instruction, they are the secret treasury of nirvāṇa and the orthodox source of the patriarchs and Buddhas. Therefore I have recorded the entire text in full to verify the Mirror of the Source. Please do not weary of reading it at length, so that you may clarify your citta in detail. This is the origin of untying bonds and the root of delusion and awakening. If the citta is liberated, all is liberated, corresponding with the true nature; if the citta is bound, all is bound, dwelling together with defiling toil. The path of the essential escape here transcends words; of expedient gateways, none surpasses this. With this inconceivable gateway of true-nature liberation, once entered, it is entirely real, and outside the real there is no phenomenon. The intent dissolves subject and object; sentiment cuts off right and wrong. This is not something a text-reciting Dharma master can approach in his ocean of knowledge, nor a blindly realizing senior meditator can comprehend through this lamp of wisdom. Except for those who directly see the nature, the seeds of the Ekayāna path, only they can realize, enter, instantly comprehend without doubt. This circular and sudden teaching gateway is solely the one non-conceptual phenomenon. It has no boundaries and does not involve one or many. Because the extreme is itself the middle, no phenomenon can compare to it; because the deluded is itself the true, no phenomenon stands in opposition to it. How could the Buddha-dharma further stand in opposition to the Buddha-dharma? There is only the one non-dual Tathāgata dharmadhātu. Therefore, outside the dharmadhātu there are no further phenomena; there is nothing to stand in opposition to, nor is there anything to be negated. It is only realized in experiential correspondence, not residing in words. As the Mahāsaṃnipātasūtra states: 'Without awaiting adornment, one completely knows all phenomena.' Because by obtaining the one, all the rest are obtained, it is said: 'When one leaf falls, it is autumn under heaven; when one speck of dust arises, the great earth gathers it in; when one flower blooms, it is spring under heaven; when one affair is serene, the ten thousand phenomena are true.' Then those of superior faculties will have no more doubt upon a single reading. For intermediate and inferior capacities, how could there be no expedients? As the 'Song of Solitary Stillness' says: 'To cite one example illustrates all, which is fully sufficient to know; what need is there to prattle on with introductory words? One only sees a starving person come to take their fill; one never hears of broth flying to chase a thirsty man.'