宗鏡錄 40.5

40.5

Answer: If one shows people by means of the mirror of the source, they go straight to the bodhimaṇḍa and swiftly realize bodhi without any further detours. A verse in the Lotus Sūtra says: "Expounding and clarifying the meaning of the real mark, / Opening and revealing the ekayāna Dharma, / Widely guiding all sentient beings, / Causing them to quickly achieve bodhi." As a verse says: "Walking in one's own sphere, / One obtains what should be obtained; / Walking in another's sphere, / One is like a fish fallen onto dry land." Therefore, if one walks within one's own sphere, it is just like one's own possessions—what difficulty could there be in taking them? If one walks in another's sphere, one is not at ease, like a king losing his realm, or like a bird separated from the open sky; this is quite evident. This is the gate through which a thousand sages enter the Path, and the road along which all buddhas verify reality. If someone enters it, upon a single entry all is fully real; ordinary persons on the common ground become equal in status to all buddhas. The Lotus Sūtra says: "Riding on this jeweled vehicle, / One goes straight to the bodhimaṇḍa." It can truly be called sudden entry and sudden transcendence, beyond the reach of the various vehicles. Because people of the three vehicles do not know that the various dusts are only consciousness, they cling to real spheres existing outside mind. Although ordinary persons and those of the two vehicles make the resolve and aspire toward liberation, they still consider that saṃsāra is to be reviled and nirvāṇa is to be rejoiced in; they do not comprehend the principle of mind-only. If one knows that all phenomena are merely the measure of consciousness, one abandons the external imputations and discriminations of that phenomenal consciousness; having comprehended mind-only, one swiftly approaches the principle, which differs from the previous gradual awakening. Hence the treatise says: "Swiftly approaching nirvāṇa." Furthermore, ordinary persons and those of the two vehicles are unaware of the ālayavijñāna; relying solely on the supporting power of the discriminating phenomenal consciousness, they make the resolve and cultivate practice. Because they do not penetrate the source, they are alienated and distant from great bodhi; hence this is called gradual. Once the bodhisattva has comprehended the fundamental consciousness, the ālayavijñāna, they rely on the supporting power of this consciousness to make the resolve and cultivate practice. Because they comprehend the source, they are intimate with and close to great bodhi; hence this is called swift. The great intent revealed in this mirror of the source discusses only the wondrous comprehension of one's own citta; why wait for other texts? For those who have not yet recognized it, words and phrases are borrowed to show it and cause them to awaken intimately; as soon as they hear it, they enter—the Path is present before their very eyes. Therefore the Zhiguan says: "Upon directly hearing these words, the sickness was immediately cured." As a sūtra says: "The Buddha told the deity of the bodhi tree: In the past there was a buddha named Ratnottama. After his passing there was an elder named Jaladhara, who was well versed in medical recipes and saved people from various sufferings of illness. Jaladhara had a son named Jalavāhana. At that time, disasters and anomalies fell from heaven in that realm. Having seen this, Jalavāhana reflected to himself: 'My father is advanced in years and cannot travel to those cities and villages.' He then went to his father's dwelling, and after inquiring about medical methods, he came to understand all techniques. Going throughout the cities, he spoke these words: 'I am a physician, I am a physician, well versed in prescriptions and medicines, healing all!' When all sentient beings heard him promise to treat their illnesses, upon directly hearing these words, their afflictions were immediately cured." This is an analogy for hearing the wondrous sphere and gaining entry into the first abidance. Because the inconceivable sphere is fundamentally fully accomplished and ever manifest, superior roots need only take one glance to advance straight ahead without doubt, without waiting to be prompted or given further instructions. As a verse in the Chapter on Dedication of the Avataṃsaka Sūtra says: "Whatever deeds the buddhas perform according to what is appropriate / Are measureless, boundless, and equal to the dharmadhātu. / A wise person, through a single expedient means, / Can completely comprehend all of them without remainder." Therefore, if one enters this mirror of the source, one's own eye becomes completely luminous, illuminating each and every thing as one's own citta, determined never to learn from another. The treasury of the Dharma fully unfolds within the aggregate of one's body; the lamp of wisdom hangs high upon the spiritual platform. Step by step, inexhaustible Dharma gates are manifested; thought after thought, the six pāramitās are accomplished. As the Śūraṅgamasamādhisūtra says: "The Buddha told Dṛḍhamati: Bodhisattvas dwelling in the Śūraṅgama Samādhi know the six pāramitās naturally from lifetime to lifetime without learning from another. Raising a foot or lowering a foot, breathing in or breathing out, thought after thought, they constantly have the six pāramitās. Why is this? Dṛḍhamati, such bodhisattvas' bodies are all Dharma; their conduct is all Dharma. Dṛḍhamati, it is like a king or his ministers pounding hundreds of thousands of perfumes into a powder. If someone came asking for one particular scent among them, not wishing to have it mingled and scented with other perfumes, Dṛḍhamati, among these hundreds of thousands of powdered perfumes, could one obtain a single kind not mixed with the others? 'No, World-Honoured One.' Dṛḍhamati, because this bodhisattva perfumes body and citta with all pāramitās, in every thought they constantly produce the six pāramitās. Dṛḍhamati, how does a bodhisattva in every thought produce the six pāramitās? Dṛḍhamati, this bodhisattva gives up everything and their citta has no greedy attachment: this is dāna-pāramitā. Their citta is well stilled and ultimately without evil: this is śīla-pāramitā. They know the mark of the exhaustion of citta and suffer no harm amid the dusts: this is kṣānti-pāramitā. They diligently observe and select citta, knowing citta is free from marks: this is vīrya-pāramitā. They are ultimately well stilled, having subdued their citta: this is dhyāna-pāramitā. Observing citta they know citta and penetrate the marks of citta: this is prajñā-pāramitā. Dṛḍhamati, when a bodhisattva dwells in the Śūraṅgama Samādhi, in such Dharma gates they have the six pāramitās in every thought."