宗鏡錄 40.3

40.3

Answer: It is verified and known through phenomena; it can be distinguished by means of function. Phenomena can reveal principle; function can manifest substance. Just as seeing waves arise, one knows there is the substance of water. The Treatise on the Eighteen Kinds of Emptiness states: 'The bodhisattva who does not abandon emptiness cultivates and learns this samādhi solely for the sake of the inexhaustibility of virtues and roots of goodness. Why? All buddhas, within remainderless nirvāṇa, also do not abandon the gate of virtues and roots of goodness. Tainted retributions have ended; virtues and roots of goodness were originally for transforming beings, and thus constantly have this function. Although the Tathāgata enters nirvāṇa, he still, in accordance with the capacities and conditions of sentient beings, manifests both the response and transformation bodies to guide and benefit conscious beings; this is the meaning of giving rise to citta anew. Therefore, as sentient beings are not exhausted, the functions of response and transformation are also not exhausted. Hence it is said that although entering the remainderless [nirvāṇa], he does not abandon virtues and roots of goodness. If the two vehicles enter cessation, there is no giving rise to citta anew, because their compassion is slight and scanty, and they do not transform sentient beings. If the Buddha enters the remainderless and yet gives rise to citta anew, it is because for all buddhas and bodhisattvas the three bodies benefit beings boundlessly. The Tathāgata's dharmakāya is precisely the ground of reliance for all untainted dharmas; hence it is said that he does not abandon virtues.' Therefore, how it is known that within nirvāṇa there is still the dharmakāya is by proving the substance through function. Having seen that the function of response and transformation is inexhaustible, we know that the substance of this body is ever pellucid of itself, eternally without change or destruction. Like the Vibhāṣā masters who speak of non-nirvāṇa: having no self-characteristic, it could be called non-existent. Why? Because it is able to manifest phenomenal functions. If one does not rely on nirvāṇa, wisdom is not accomplished; if wisdom is not accomplished, kleśas are not extinguished. Since nirvāṇa can give rise to the Path, and the Path can extinguish delusion, these are the affairs of nirvāṇa. Having seen that there are affairs, we know there must be a substance; therefore it cannot be said to be non-existent.