宗鏡錄 35.6.2

35.6.2

First, the one produces the immeasurable: this clarifies the doctrine and principle of the inconceivable conditioned arising and the non-active four noble truths. It correctly expounds the Middle Way: namely, all dharmas are the perfect principle, without bias. As for the perfection of wisdom: when one is accomplished, all are accomplished. As for the perfection of eradication: without eradication, there is eradication. As for the perfection of practice: one mind is completely endowed with the myriad practices. As for the perfection of stages: one stage is completely endowed with all stages. As for the perfection of causes: it doubly illuminates the two truths, naturally flowing into the ocean of sarvajñā. As for the perfection of fruits: it is the wondrous awakening and inconceivable fruit of the three virtues. That is, a single moment of mind is perfectly endowed with the dharmadhātu. Explaining the four teachings in terms of contemplating the mind: the Commentary on Vimalakīrti says, 'Now we only discuss the operation and function of the mind itself, recognizing that all doctrinal gateways arise from the contemplative practice of the initial mind. Since the four teachings subsume all scriptural teachings, if in a single moment the contemplation of the mind is distinct and clear, and one can discern the mind produced by the conditioned arising of a single moment of avidyā, the fourfold eloquence being evident, then the overarching purport of all scriptural teachings is thoroughly understood in terms of contemplating the mind.' Regarding this, there are four points: First, explaining the characteristics of the Tripiṭaka teaching in terms of contemplating the mind: this is contemplating the arising and ceasing of the mind produced by conditioned arising in a single moment, analyzing the conventional to enter emptiness. In terms of the portal of contemplation, it gives rise to all the Tripiṭaka teachings. If one enters the Way by contemplating the four noble truths of arising and ceasing, this is the Sūtra Piṭaka. Thus the Ekottarika-āgama says: 'The Buddha addressed the monks: "What is called 'all dharmas' is just one dharma. What is this one dharma? The mind is this one dharma. Apart from the mind, there are no dharmas at all."' The Mahāprajñāpāramitopadeśa says: 'From the Sūtra of Turning the Dharma Wheel up to the Mahāparinirvāṇa, the Sūtra Piṭaka was compiled.' This is merely explaining the four noble truths in terms of the arising and ceasing of the mind, which is the meaning of 'dharmas returning to the root of dharmas.' Contemplating the mind gives rise to all the Vinaya Piṭaka: when the Buddha instituted the precepts, he asked the monks, 'With what mind did you do it?' If one did it with intention, that is a violation of the precepts. Because there is violation, there is keeping [the precepts]. If one did it unintentionally, it is not called a violation. The sense of violation being unestablished, keeping is not spoken of. Therefore, the precepts arise from gravity of mind; without mind, precepts do not arise. As for saying that the Abhidharma Piṭaka arises from the mind: the brief exposition in four fascicles is named the Abhidharmahṛdaya (*Heart of Abhidharma*). Dharmatrāta's intermediate exposition is named the Samyuktābhidharmahṛdaya (*Miscellaneous Heart of Abhidharma*). That they distinguish the Abhidharma's incomparable teachings in this way is entirely in terms of the mind: discerning all states of mind and mental factors, all dharmas are incomparable. Second, explaining the shared teaching in terms of contemplating the mind: contemplating that all dharmas are produced by the mind's conditioned arising, when the mind is empty, then all dharmas are empty. This is embodying the conventional to enter emptiness. All practices, stages, causes, and fruits explained in the shared teaching arise from this. Third, explaining the distinct teaching in terms of contemplating the mind: contemplating that what is produced by the mind's conditioned arising is conventional designation, completely endowed with all the sands-of-the-Ganges Buddha-dharmas. Relying on the avidyā-ālayavijñāna, it discerns the immeasurable noble truths. All practices, stages, causes, and fruits explained in the distinct teaching arise from this. Fourth, explaining the perfect teaching in terms of contemplating the mind: contemplating that what is produced by the mind's conditioned arising is completely endowed with all dharmas of the ten dharmadhātus, without accumulation, neither vertical nor horizontal, the inconceivable principle of the Middle Way and the two truths. All practices, stages, causes, and fruits explained in the perfect teaching arise from this, like the bright jewel on the crown of a cakravartin. Thus, the four teachings all arise from a single moment of the mind of avidyā. The repeated citations above from the Avataṃsakasūtra, clarifying that crushing a fine particle of dust yields a sūtra scroll of the great trichiliocosm, have their intended meaning here. Furthermore, in terms of sudden, gradual, indeterminate, and esoteric, combining these with the preceding four teachings establishes eight teachings in total. First, the sudden teaching: as in the Avataṃsaka, where there is no śrāvaka vehicle; hence it is called sudden. Second, the gradual teaching: namely the Tripiṭaka, Vaipulya, and Prajñā, gradually leading into the perfect teaching. Third, the indeterminate teaching: meaning one voice, diverse understandings; or preaching the great and attaining the small fruit, or preaching the small and attaining the great path; hence it is called indeterminate. Fourth, the esoteric teaching: this has two kinds: 1. the overt-esoteric, meaning being in the same assembly but hearing differently, without attaining the path, their fruits mutually unknown; hence it is called esoteric; 2. the secret-esoteric, which only the Buddhas can realize, secretly causing sentient beings to attain awakening, impossible to point out. Combining these with the preceding four teachings forms the eight teachings. Furthermore, the teachings are divided into five flavors. The Treatise says: Kātyāyanīputra's clarifying the limits and fulfillment of the six pāramitās is the seasoning of sentient beings of mixed blood into milk. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind in accord with sarvajñā is the desire to season milk into curd. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind to disport in spiritual penetrations and purify Buddha-lands; and as in the Vimalakīrti, those who attain the inconceivable liberation are all able to transform their bodies and ascend the seats, yet can also accept humbling and being rebuked—this is the desire to season curd into butter and bring it to clarified butter. The Pañcaviṃśatisāhasrikā says: the bodhisattva's giving rise to the mind, immediately sitting beneath the tree of the Way, realizing right awakening, turning the wheel of the Dharma, and delivering sentient beings is seasoning clarified butter into ghee. This is opening one from one to guide capacities suited for curd and butter, and later gathering the one back to the one to mature the assembly suited for ghee. Ultimately there is no separate dharma; there is only unfolding and rolling up, origin and trace mutually subsuming, capacity and response darkly coalescing. Furthermore, they are divided into half-letter and full-letter teachings: the Hīnayāna is the half; the Mahāyāna is the full. Also, the triyāna is the half; the ekayāna is the full. As the Nirvāṇasūtra explains the half-word and the full-word, when the half-word is spoken, the half-word is manifest and the full-word is hidden. When the full-word is spoken today, the full-word is manifest and the half-word is hidden. This is speaking of the hidden and manifest according to conditions. It is also like the Chapter on the Parable of the Moon: here one sees a half [moon], elsewhere one sees a full [moon], yet the nature of that moon fundamentally has neither waxing nor waning; seen according to conditions, there is increase and decrease. This is spoken within the Mahāyāna tradition. As Dharma Master Zhiyan discerns based on the Huayan ekayāna tradition: without waiting for speaking or not speaking, it is constantly half and constantly full, with no separate times for hidden and manifest. Like the nature of that moon, it is constantly full and constantly half; increase and decrease share no separate course. This is precisely identical to the Dharma gate recorded in the Mirror of the Source: hidden, it is the one mind without marks; manifest, it displays the forms of the myriad dharmas. Without destroying before and after, it is simultaneous; constantly abiding in one limit, yet it has before and after. When it should unfold, it rolls up; when it should roll up, it unfolds. Therefore we know: illuminate the mind through the teaching.