宗鏡錄 34.3

34.3

Answer: All ordinary beings, because consciousness confronts objects, give rise to false attachments within saṃsāra and produce the four inversions of permanence and so forth. People of the two vehicles, falsely seeking liberation within nirvāṇa, produce the four inversions of impermanence and so forth. All the Buddhas, the Tathāgatas, because both objects and consciousness are empty, are able to leave behind the eight inversions and attain the four pāramitās of true permanence, bliss, self, and purity. The Ratnagotravibhāga says: 'Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of purity: first, original purity of intrinsic nature, because of shared characteristics; second, purity free from defilement, because of supreme characteristics. Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of self: first, being far removed from the extremes of all non-Buddhists, by leaving behind the conceptual proliferation of a false self; second, being far removed from the extremes of all śrāvakas, by leaving behind the conceptual proliferation of no-self. Relying on two kinds of dharmas, the Tathāgata's body has the pāramitā of bliss: first, being far removed from all suffering; second, being far removed from all latent afflictive propensities (vāsanā). Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of permanence: first, not extinguishing all conditioned activities, by leaving behind the extreme of the annihilationist view; second, not apprehending unconditioned nirvāṇa, by leaving behind the extreme of the eternalist view.' The Śrīmālādevīsūtra says: 'World-Honoured One, seeing conditioned processes as impermanent is an annihilationist view, not a right view. Seeing nirvāṇa as permanent is an eternalist view, not a right view. Due to the view of conceptual proliferation, one forms such views.' Therefore, the Tathāgata solely realizes the secret treasury of the four virtues of nirvāṇa.