宗鏡錄 38.17

38.17

Answer: If it is according to the deluded mind, the transformation of this object outside the obstruction also follows the presence or absence in the mind; this is also the mind following the removed object, transforming without losing the object. If we speak in terms of the true and pure mind of the tathāgatagarbha nature, this object does not move from its original place; its substance responds throughout the ten directions, and its nature never transforms. Even if it were moved to another direction, it perpetually does not move from its original place. Furthermore, when deluded, objects subsume the mind; when awakened, the mind subsumes objects. Why so? When deluded, one merely transforms following objects: if the object is upright, the mind is upright; if the object is depraved, the mind is depraved. Clinging to conditions of depravity or uprightness, one accomplishes wholesome or unwholesome karma. If awakened, one knows that it is only one's mind: when the mind exists, objects exist; when the mind is empty, objects are empty. When conditions of emptiness and existence are not fixed, how could a distinction between object and self be established? Then it is neither empty nor existent, capable of being existent and capable of being empty, each transforming with complete freedom. Therefore the Vimalakīrtinirdeśa-sūtra says: 'Heavenly demons and heterodox paths are all my attendants.' This is still said in the context of the antidotal teachings, as an expedient explanation of transformation for the sake of those who are transformed by objects. If it is a person who directly sees the nature of mind, there is neither an object to be transformed nor wisdom that is capable of transforming. All of the above ten profound gates are fulfilled within this Gate of Good Accomplishment through the Transformation of Mind-Only, not going beyond the meaning of the one mind: Because the impartial mind is the meaning of 'one,' and the differentiated mind is the meaning of 'many.' Because the one mind is identical to all minds, it is the meaning of mutual identity and the meaning of simultaneous correspondence. Because all minds enter the one mind, it is the meaning of mutual entry. Because the one mind subsumes all minds, it is the meaning of concealment. Because all minds support the one mind, it is the meaning of manifestation. Because without destroying the differentiated mind the impartial mind is manifested, it is the meaning of 'the one within the many.' Because without concealing the impartial mind the differentiated mind is manifested, it is the meaning of 'the many within the one.' Furthermore, the subtle mind does not obstruct the vast mind, and the vast mind does not obstruct the subtle mind; this is the meaning of the distinctness of the one and the many. Because the one real mind is pure and the differentiated mind is mixed, and the differentiated mind is identical to the one real mind, the mixed is constantly pure; the one real mind is identical to the differentiated mind, so the pure is constantly mixed; this is the meaning of the purity and mixedness of all storehouses. Because the one mind carries all minds and returns into the one mind, it is the meaning of Indra's net. Because objects appear due to the mind, and seeing objects one recognises the mind, it is the meaning of relying on phenomena to manifest the Dharma. Long kalpas and short kalpas, the lengthening and shortening of temporal spans, all are accomplished from the accumulation of thoughts and manifested by the one mind; this is the meaning of the ten periods of time. Because from the correct meaning of the one mind one expounds inconceivable Dharma gates, their ultimate aim being that words are extinguished and thoughts cut off, this is the meaning of the transformation of mind-only. As one's own mind is thus, the minds of others are also so; interpenetrating and interlacing, layer upon layer without end. 10. The Gate of Generating Understanding by Relying on Phenomena to Manifest the Dharma: this is spoken in terms of wisdom. When contemplating with wisdom, the ten thousand phenomena are like a mirror, capable of generating correct understanding and not giving rise to depraved inversions. For example, when the sūtra initially presents the Golden World, it reveals the mind that first arises at the limit of reality. All the phenomena seen within the dharmadhātu, such as all banners and all canopies, all manifest the practice of unproduced wisdom; just as the towers, pavilions, parks, and groves seen by Sudhana all enter the dharmadhātu. As in the above ten profound gates, being unimpeded and free, they are all mutually conditioned by dependent origination, possessing efficacy and non-efficacy, possessing substance and non-substance, mutually identifying and entering while sustaining each other, appearing as if existent. This Mirror of the Source is the grand dependent origination gate of the dharmadhātu; all because of the two meanings of identity and entry are the various gates able to be fulfilled, manifesting the unimpededness of this one mind. By means of the two dharmas of substance and function, its two meanings of identity and entry are accomplished. First, based on substance: having emptiness and non-emptiness, because they share the same substance, there is the meaning of mutual identity. Second, in terms of function: then there is efficacy and non-efficacy, mutually penetrating; because that with efficacy sustains that without efficacy, there is the meaning of mutual entry. Furthermore, taking substance with function, there is no other substance, hence there is mutual entry; taking function with substance, there is no other function, hence there is only mutual identity. Because substance and function are non-dual, they are constantly mutually identical and entering. Furthermore, substance is principle, and function is phenomena; non-differentiation is principle, and differentiation is phenomena. Differentiation and non-differentiation are both without obstruction. Each has four propositions. First, the four propositions on principle: 1. Having no limits, because it pervades all places; 2. Not being without parts, because within a single dharma there is none that is not complete; 3. Endowed with parts and without parts, meaning parts and non-parts are of one flavor, because the whole substance is in a single dharma, yet all places are constantly full—just as when contemplating within a single dust mote, one sees the dharmadhātu of all places; 4. Neither of the two, because its own substance transcends duality. The four propositions on phenomena: 1. Having parts, because following their own phenomenal characteristics, they have boundaries; 2. Lacking parts, because as a whole substance they attain principle—the Pañcaviṃśatisāhasrikā says: 'The prior and subsequent limits of form cannot be apprehended'; 3. Endowed with parts and lacking parts, because the two meanings are unimpeded, and therefore only by possessing these two meanings are they phenomena; 4. Neither of the two, because the two meanings are fused. Because all dependent origination does not go beyond principle and phenomena: because of phenomena, they are not one; because of principle, they are not different. In the non-differentiated nature, following differentiated characteristics, the nature differs according to characteristics; this is differing without being different. In differentiated phenomena, following non-differentiated principle, phenomena unify according to principle; this is unifying without being one. Only by unifying without being one is their oneness accomplished; only by differing without being different is their difference accomplished. Furthermore, as for the various dharmas of principle and phenomena, only by not being different can they attain non-oneness. Why so? If they were different, delusion would possess a substance of its own and not be established in reliance on the true; because it would not rely on the true, there would be no delusion. Now that delusion exists, it is due to not being different that it can accomplish non-oneness. Because delusion lacks an intrinsic substance, it is entirely accomplished in reliance on the true; understanding that delusion is accomplished, it is not one with the true. Just as waves rely on water, by being non-different from water they succeed in becoming waves; because they become waves, they are not one with wetness. Furthermore, only by not being one is non-difference accomplished: because there are the dependent and that upon which it depends, they interpenetrate without difference. Just as because there are waves, one says the wave is wetness; because there is wetness, one says water is waves. Therefore, oneness and difference lack intrinsic nature; their entire substances mutually subsume each other, not destroying the forms of large and small, yet accomplishing the momentum of identity and entry. Because principle and phenomena each lack intrinsic nature, they mutually establish each other. Because phenomena lack a fixed substance, the long is not a characteristic of length, and the short is not a characteristic of shortness; since there is neither long nor short, there is no need to destroy them. Because being identical to characteristics is being without characteristics, a long kalpa is identical to a short kalpa, and a short kalpa is identical to a long kalpa. Because being without characteristics is identical to characteristics, a large dust mote enters a small dust mote, and a small dust mote enters a large dust mote. Because of identity, principle is the same; because of entry, phenomena differ. Because principle is identical to phenomena, non-difference is non-oneness; because phenomena are identical to principle, non-oneness is non-difference. Due to non-oneness being non-difference, this phenomenal dharma is caused not to depart from a single place yet completely pervade the ten directions; due to non-difference being non-oneness, it completely pervades the ten directions yet does not move from a single position. The meaning of the one natureless principle operates freely; the subtle mutually contains, established without obstruction. When principle and phenomena are fused as above—neither one nor different, neither existent nor non-existent, not falling into extreme depravities—only then can one awaken and enter. Just as principle has no limits and is comprehensively called boundless, phenomena have limits and are therefore called bounded. If phenomena are accomplished based on principle, the nature of principle is completely concealed, then the boundless is identical to the bounded. If phenomena are resolved back into principle, the characteristics of phenomena are completely exhausted, then the bounded is identical to the boundless. Now, however, it is not like this: without losing principle, phenomena appear, which is called the bound of the boundless; without destroying phenomena, principle is revealed, which is called the boundlessness of the bound. If one categorically asserts oneness or difference, neither oneness nor difference, not neither oneness nor difference, and so forth, they are all identical to conceptual proliferation and do not accord with tathatā. Therefore the San wuxing lun says: 'Furthermore, because it is free from conceptual proliferation, it is called real. Being free from conceptual proliferation means being free from the delusions of oneness and difference regarding characteristics and the like... Up to: If tathatā were different from characteristics and the like, there would be three faults: first, this tathatā would not be the real substance of characteristics and the like; second, in cultivating contemplative practice, one would not rely on characteristics and the like as expedients to be able to penetrate tathatā; third, having awakened to tathatā, one would not yet have penetrated all dharmas such as characteristics and the like, because they would not be related. If tathatā were one with characteristics and the like, there would also be three faults: first, since tathatā has no distinctions, characteristics and the like should also have no distinctions; second, if one sees characteristics and the like, one would immediately see tathatā; third, if one sees tathatā, one would not be able to be purified, just as seeing characteristics and the like—then there would be no noble ones, none attaining liberation, no nirvāṇa, and no difference between mundane and supramundane. Therefore, because it is free from conceptual proliferations such as oneness and difference, there is no variation; because there is no variation, it is precisely the real nature.' From this we know that it is neither one nor different, neither existent nor empty. This profound purport of the Mirror of the Source is unfettered and perfectly fused. When one wishes it to be one, it is one; when one wishes it to be different, it is different; when one wishes it to be preserved, it is preserved; when one wishes it to be eliminated, it is eliminated. Difference does not obstruct oneness; elimination does not obstruct preservation—only this is unconstrained freedom. Constantly one and constantly different, constantly preserved and constantly eliminated—this is called perfect fusion. It is also like a juggler with a pearl bell: his pearl does not stay in the air, does not fall to the ground, and is not in his hand. Since it is not in the three places, neither does it abide in a single place. Not staying in the air is an analogy for not abiding in the contemplation of emptiness; not falling to the ground is an analogy for not abiding in the contemplation of the provisional; not being in the hand is an analogy for not abiding in the contemplation of the middle. Since it neither abides in the three nor forms a single one, it is neither one nor three, yet three and yet one; this is marvelous indeed! If one has not encountered this purport, all that one sees and hears will fall into annihilationism or eternalism, failing to accomplish the profound and marvelous. If one enters the Mirror of the Source, nowhere is not true. What was previously unknown is now known; what was previously unseen is now seen. As the Mahāparinirvāṇa-sūtra says: 'Within the one mind, the bodies of the five destinies are completely manifested. Why is this? Because of attaining the powerful momentum of the Tathāgata's Mahāparinirvāṇa-sūtra. This is called that which was previously unattained is now attained... Up to: within a single thought-moment, universally knowing the minds of sentient beings in the six destinies; this is called that which the bodhisattva previously did not know is now known.'