宗鏡錄 38.7.2

38.7.2

Such as saying, 'One part arises from thinking; one part is obtained from a master'—that is its text. Or it is said that detachment cures all evils: 'When I sat at the bodhimaṇḍa, I did not attain a single phenomenon; truly, [like] an empty fist tricking a young child, I lured and delivered all [beings]'—that is its text. This is the remedial siddhānta: the mind destroys all evil. How is it that through the highest-truth siddhānta the mind comes to see the principle? It is like saying, 'The mind opened and the thought was liberated; suddenly he attained the Way.' Or it is said that conditions can see the principle, as in saying, 'Hearing it for a mere moment, one immediately attains ultimate sambodhi.' Or it is said that the harmony of causes and conditions brings attainment of the Way: 'A swift horse seeing the shadow of the whip immediately takes the right path.' Or it is said that detachment can see the principle, as in saying, 'Non-attainment is itself attainment; having attained non-attainment'—this is called seeing the principle through the four propositions of the highest truth. How much more so the mind producing the three thousand phenomena! The Buddha's intent is utterly pure: it does not reside in cause, condition, combination, or detachment. The conventional truth is itself the highest-truth truth. Furthermore, all four propositions may be stated: saying cause is correct; condition is also correct; combination is also correct; detachment is also correct. If for a blind person one describes milk as being like a conch, like flour, like snow, or like a crane, the blind person upon hearing these descriptions immediately gains understanding. Milk is the conventional truth; it is the highest-truth truth. One should know that speaking all day long is not speaking all day long, and not speaking all day long is speaking all day long. Negating both all day long is illuminating both all day long. Simultaneous refutation is simultaneous establishment; simultaneous establishment is simultaneous refutation. Sūtras and treatises are all like this. Vasubandhu and Nāgārjuna clearly discerned within and adapted externally to what was opportune, each relying on provisional [means]. Yet human teachers have developed biased understandings, and students hold narrow attachments, consequently raising arrows and stones, each clinging to one side, greatly deviating from the holy Way. If one understands this meaning, neither [set of propositions] can be stated, and both can be stated. If one accommodates convenience, one should say that the phenomenon of ignorance and the dharmatā produce all phenomena. Just as the phenomenon of sleep and the phenomenon of mind give rise to all dream events, when the mind unites with conditions, the three kinds of worlds and the three thousand characteristics and natures all arise from the mind. Although the one nature is small, it is not non-existent; although ignorance is manifold, it is not existent. Why is this? Pointing to the one as manifold, the manifold is not manifold; pointing to the manifold as one, the one is not small. Therefore this mind is named the inconceivable realm. If one understands that one mind is all minds, all minds are one mind, neither one nor all, and so on thoroughly traversing everything, all are the inconceivable realm. The above is stated according to the Tiantai teaching. Now, stating the inconceivable realm according to the self-nature dependent origination of the Huayan unimpeded dharmadhātu: as in the 'Entry into the Dharmadhātu' chapter of the Huayan [sūtra], the youth Sudhana, before the great upper tower of the adornment treasury of Vairocana, cast his five limbs to the ground, collected his thoughts for a moment, and contemplated and observed. By the power of deep faith and understanding and great vows, he entered the equal gate of the wisdom-body that pervades all places, and universally manifested his body before all tathāgatas, before all bodhisattvas, before all spiritual friends, before all tathāgata stupas and temples, before all tathāgata images, before the dwellings of all buddhas and bodhisattvas, before all Dharma jewels, before all śrāvakas and pratyekabuddhas and their stupas and temples, before the fields of merit of all holy assemblies, before all parents and elders, and before all sentient beings in the ten directions. In all cases, as stated above, he paid homage, bowed, and praised them without rest until the end of future time: equal to empty space, because of having no bounds; equal to the dharmadhātu, because of being unimpeded; equal to the limit of reality, because of pervading everything; equal to the Tathāgata, because of being without discrimination. They were like shadows, because they manifest in accordance with wisdom; like dreams, because they arise from thought; like images, because they display everything; like echoes, because they are emitted by conditions; without arising, because they alternately wax and wane; without nature, because they turn according to conditions. Furthermore, he definitely knew that all retributions arise from karma; all fruits arise from causes; all karmas arise from habituation; all Buddha-appearances arise from faith; all manifested offerings arise from decisive understanding; all manifested buddhas arise from a mind of veneration; all buddha-dharmas arise from roots of goodness; all transformation bodies arise from skillful means; all buddha-affairs arise from great vows; all practices cultivated by bodhisattvas arise from dedication; all the vast adornments of the dharmadhātu arise from the realm of all-knowledge. He was free from the view of annihilation, because he knew dedication; free from the view of eternalism, because he knew non-arising; free from the view of causelessness, because he knew the correct cause; free from the view of inversion, because he knew the true principle; free from the view of an autonomous creator, because he knew it does not come from another; free from the view of self and other, because he knew it arises from conditions; free from the view of grasping at extremes, because he knew the dharmadhātu is boundless; free from the view of coming and going, because he knew it is like a reflection; free from the view of existence and non-existence, because he knew it neither arises nor ceases; free from the view of all phenomena, because he knew they are empty and unarisen, because he knew they are not autonomous, and because he knew they are brought forth by vow-power; free from the view of all marks, because he entered the limit of marklessness; because he knew all phenomena are like a seed producing a sprout, and like a seal producing an impression; because he knew the substance is like an image; because he knew sound is like an echo; because he knew the realm is like a dream; because he knew karma is like an illusion; because he realized the world is manifested by the mind; because he realized fruits arise from causes; because he realized retributions gather from karma; and because he fully knew that all dharmas of merit and virtue flow forth from the skillful means of bodhisattvas. The youth Sudhana entered such wisdom, straightened his mind and purified his thoughts, and before the watchtower threw his whole body to the ground and earnestly paid homage. Inconceivable roots of goodness flowed into his body and mind, refreshing, cooling, and pleasing him. Arising from the ground, he single-mindedly gazed upward without looking away for even a moment, joined his palms, circumambulated it for immeasurable rounds, and made this thought: 'This great upper tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness; it is the dwelling place of those who make no discrimination regarding all phenomena; it is the dwelling place of those who realize that the dharmadhātu is without distinction; it is the dwelling place of those who know that all sentient beings are ungraspable.'