宗鏡錄 40.13.4

40.13.4

…and yet can utter pure words. Although knowing that all phenomena have neither inside nor outside, [they] yet speak of all inner and outer phenomena. Although knowing that all phenomena cannot be known, [they] yet speak of various types of wisdom observation. Although knowing that all phenomena have no real nature, [they] yet speak of the path of liberation that is real. Although knowing that all phenomena are ultimately endless, [they] yet can explain the ending of all taints (āsrava). Although knowing that all phenomena have no opposition and no contention, yet there is also not an absence of distinction between self and other. Although knowing that all phenomena ultimately have no teacher, [they] yet always revere all teachers and elders. Although knowing that phenomena are not awakened to through others, [they] yet always respect all good spiritual friends. Although knowing that phenomena have no turning, [they] turn the wheel of the Dharma. Although knowing that phenomena do not arise, [they] demonstrate the various causes and conditions. Although knowing that all phenomena have no past boundary, [they] speak extensively of the past. Although knowing that all phenomena have no future boundary, [they] speak extensively of the future. Although knowing that all phenomena have no middle boundary, [they] speak extensively of the present. Although knowing that all phenomena have no agent, [they] speak of all actions. Although knowing that all phenomena have no causes and conditions, [they] speak of the causes of arising. Although knowing that all phenomena have no comparison, [they] speak of equal and unequal paths. Although knowing that all phenomena have no verbal expression, [they] definitively speak of the phenomena of the three times. Although knowing that all phenomena have nothing upon which they rely, [they] speak of relying on wholesome phenomena to attain liberation. Although knowing that the Dharma has no body, [they] speak extensively of the dharmakāya. Although knowing that the buddhas of the three times are boundless, [they] can explain that there is only one buddha. Although knowing that the Dharma has no form, [they] manifest various forms. Although knowing that the Dharma has no views, [they] speak extensively of various views. Although knowing that the Dharma has no characteristics, [they] speak of various characteristics. Although knowing that all phenomena have no realm, [they] widely proclaim realms of wisdom. Although knowing that all phenomena have no distinctions, [they] speak of various distinctions of practices and fruits. Although knowing that all phenomena have no liberation, [they] speak of pure practices of liberation. Although knowing that all phenomena are originally ever-abiding, [they] speak of all phenomena of transmigration. Although knowing that all phenomena have no illumination, [they] constantly and extensively speak of the dharma of illumination.

The commentary says: As for "for instance, like empty space holding the multitudes of worlds, whether forming or abiding, without disgust or weariness," it is because by the wisdom of Samantabhadra, one understands that all phenomena are like the nature of empty space. The nature of empty space is indeed the bodies of ordinary people and sages; it is only because sentient beings do not understand and are deluded into saṃsāra, turning it into sense faculties and dusts. The bodhisattva is therefore able to manifest form-bodies in response and preach the Dharma according to what is appropriate. Thus it is said that Samantabhadra's bodily characteristics are like empty space. A verse also says: "The mind's hearing penetrates the ten directions, / arising from the power of a great cause." Another verse says: "Space arises within great awakening / like a bubble emerging upon the ocean." From this we know that whether phenomena or practices, all are our citta's nature, like empty space—how could there be weariness? If one does not understand that all phenomena are identical with the nature of empty space, clings to external objective characteristics as being observable, brings forth the aspiration [for awakening] according to characteristics, and undertakes practice based on dusts, not penetrating the principle of identical substance, then all falls into the conditioned, completely turning into compassion born of craving and views, and ultimately becoming weary. If one relies on the Mirror of the Source and practices as taught, then even a single hair of merit will ultimately head toward the fruit of bodhi. Therefore, using conditionless conditions, one reveals conversion without conversion; that is, because the true mind of sentient beings accords with principle and is unobtainable. If there are no conditions, then there is nothing to convert; if the true mind follows conditions without being destroyed, dependent origination occurs, and then there is also that which is converted. Thus, if not for practice that flows from the real, there would be no way to accord with the real; if not for the real that initiates practice, it would not be manifested through practice. Truly, because substance integrates practice, the cause is round; because practice encompasses the real, the fruit is full. Principle and practice are both complete, and cause and fruit are simultaneous. Only when one has round understanding and round practice is the Mirror of the Source accomplished. Moreover, this practice of Samantabhadra is entirely the Buddha's wisdom. The Buddha's wisdom is indeed the true mind. As the verse in the Avataṃsakasūtra says: "The Buddha's wisdom is vast like empty space, / universally pervading the minds of all sentient beings. / It fully understands all worldly false conceptualizations, / not giving rise to diverse differentiations." Thus the entire wisdom of the Buddha is the minds of sentient beings. Worldly false conceptualizations all transform from sentient beings' minds. Since the mind that can transform is itself the Buddha's wisdom, how could the realm that is transformed be real? Then one understands that worldly false conceptualizations are all empty, and ultimately never gives rise to differentiated views and discriminations—such as ordinary or sage, existence or nonexistence, and so forth. Furthermore, understanding worldly false conceptualizations is the wisdom that accords with quantity; not giving rise to diverse differentiations is the wisdom that accords with principle. Accords with quantity contemplates the conventional; accords with principle understands the real. Furthermore, the characteristics of substance being contained within it is the wisdom that accords with quantity; the substance of characteristics having one taste is the wisdom that accords with principle. If principle and quantity both vanish, only then is one dark-merged with the Buddha's wisdom. Therefore, if one wishes for both the real and conventional to be illuminated together and both cause and fruit to be fulfilled, they do not go beyond these two wisdoms of according with principle and according with quantity. As the Treatise on Buddha-Nature says: These two wisdoms of principle and quantity have two characteristics: first, non-attachment; second, non-obstruction. As for "non-attachment," seeing that the realm of sentient beings is naturally pure is called non-attachment; this is the characteristic of the wisdom that accords with principle. As for "non-obstruction," being able to penetrate and observe immeasurable and boundless realms is therefore called non-obstruction; this is the characteristic of the wisdom that accords with quantity. Furthermore, these two wisdoms have two meanings: the wisdom that accords with principle is the cause, and the wisdom that accords with quantity is the fruit. Saying that according with principle is the cause means that it can act as the cause of saṃsāra and nirvāṇa. Saying that according with quantity is the fruit means that by means of this principle, one knows that the Tathāgata's real and conventional dharmas are fully accomplished. Furthermore, the wisdom that accords with principle is the cause of purity; the wisdom that accords with quantity is the cause of perfection. The cause of purity means that through the wisdom that accords with principle, the three delusions are extinguished; the cause of perfection means that through the wisdom that accords with quantity, the three virtues are perfected. Therefore, we know that becoming a buddha is entirely due to the two wisdoms. The wisdom that accords with principle is the substance of the one mind as the cause; the wisdom that accords with quantity is the function of the one mind as the fruit. Therefore, substance and function are mutually identical, cause and fruit are simultaneous, and from beginning to end, contracting and expanding, all are perfected in the one mind. Even up to the dharmadhātu being revealed within a dust mote and the jewelled realms appearing on the tip of a hair—all are the realm of according with quantity within the wisdom that accords with principle. If one only realizes the principle of according with principle, Samantabhadra's great function cannot appear.