宗鏡錄 46.7

46.7

Answer: It is solely because of difference that there is sameness. Now, since the house is completed and they are equally called conditions, one should know that they are different. Moreover, it is because of sameness not being difference that one can speak of the difference of various phenomena. Therefore, a sūtra says: 'Marvelous, O World-Honoured One, that within non-differentiated phenomena you can speak of the difference of various phenomena!' In the case of the earlier 'particular characteristic', all the conditions such as the rafters are differentiated with respect to the single house. Now in the case of the 'different characteristic', the conditions such as the rafters are viewed in mutual relation and are each different. If they were not different, that would destroy the original causal condition, so that no house would be formed; thus it would be annihilationism. If the conditions were destroyed and no house formed, yet one adhered to the existence of a house, it would exist without cause, which is eternalism. Regarding the 'characteristic of formation': because the various conditions each abide in their own dharma and fundamentally do not act [separately], the meaning of 'house' is formed. If the rafter were to act as the house, it would lose the fundamental dharma of the rafter; thus the meaning of a house could not be established. Regarding the 'characteristic of disintegration': the various conditions such as the rafters each abide in their own dharma and fundamentally do not act [separately]; this is the meaning of disintegration. If the rafter were to act [as the house], it would lose the dharma of the rafter; because it lost the dharma of the rafter, the house would have no rafter and there could be no house, which is annihilationism. If it lost the dharma of the rafter and yet there were a house, then without a rafter there would be no cause, and if there were a house without cause, that is eternalism. Therefore, the one mind of tathatā is the universal characteristic, because it can subsume all worldly and world-transcending phenomena. In terms of subsuming all phenomena, it receives the name 'universal'; in being able to produce various conditions, it establishes the designation 'particular'. That phenomenon after phenomenon are completely equal is the 'same characteristic'; varying in accord with characteristics and not being uniform is called the 'different portal'. Establishing realms of experience is therefore called 'formation'; remaining unmoving in its own position is 'disintegration'. It is also said: First, the universal characteristic is because the one unites many virtues. Second, the particular characteristic is because the many virtues are not one. Third, the same characteristic is because the many meanings do not contradict each other. Fourth, the different characteristic is because the many meanings are not similar to each other. Fifth, the characteristic of formation is because by means of these meanings, dependent origination is accomplished. Sixth, the characteristic of disintegration is because the various conditions each abide in their own nature and do not shift. These six characteristics and doctrinal portals above are the contemplation in the first ground of a bodhisattva; they pervade all worldly dharma-portals, are able to enter the source of the dharmadhātu, and do not fall into the views of annihilationism or eternalism. If one exclusively favors the particular, one will pursue practices and stages and run counter to the source; if one exclusively favors the same, one will forfeit progressive cultivation and fall into mere quiescence. Therefore, stage by stage is immediately the Buddha, yet the gradations are distinct; layer upon layer of smelting and polishing, yet the fundamental position remains unmoved. Thus both sameness and difference are accommodated, principle and phenomena are not impaired, cause and effect are without discrepancy, and delusion and awakening are completely distinct. If one wishes to discuss the ultimate purport, the six characteristics are still like crossing a river in a dream; if viewed according to the correct source, the ten grounds are like the tracks of birds in the sky. If viewed according to complete cultivation, the elimination of confusion, antidotes, and latencies are not absent; principle and practice support each other, and neither can be lacked. Therefore, Mañjuśrī seals practice with principle, so that the path of differentiation is not impaired; Samantabhadra unifies practice with principle, so that the fundamental portal is not abandoned. When one discriminates and perceives the real mind of consciousness with such subtlety as described above, it can be called the correspondence of teaching and contemplation, the obscure union of realm and wisdom, the concurrent operation of primary and supportive practices, and the mutual reliance of eyes and feet. Then one will certainly be able to follow in the footsteps of the former virtues and succeed the lineage of the King of Awakening.