宗鏡錄 5.7

5.7

Answer: Dharma Characteristics mostly speaks of phenomenal characteristics, whereas Dharma Nature solely discusses the nature of principle. For instance, in the Dharma Characteristics school, apart from the eighth consciousness there are no visual or other consciousnesses. In the Dharma Nature school, apart from the tathāgatagarbha there are no eight consciousnesses. When tathatā does not abide by its own nature and transforms into consciousness, these eight consciousnesses are precisely the meaning of following conditions upon the true nature. If one differentiates the schools and distinguishes their characteristics, phenomena are divided into two. If nature and characteristics complete each other, principle returns to a single meaning, because it is unchanging while following conditions and follows conditions while unchanging. It is like water that is wholly waves, and waves that are wholly water; movement and stillness seem distinct, but their wet nature is without difference. The Qingliang Commentary quotes a verse from the Ghanavyūhasūtra: / 'The pure tathāgatagarbha / Is the worldly ālayavijñāna; / Like gold and a finger-ring, / Through all transformations they are without difference.' / That is, the substance of the ālayavijñāna is the tathāgatagarbha; combined with delusive defilement, it is called ālayavijñāna, having no separate substance. Furthermore, the color of gold is like the finger-ring, and the substance of the finger-ring is simply gold. Now, regarding these differences above, there are in total four phrases: First, using the root to establish the branches: the root is concealed and the branches remain. This explains that concealment and remainder are not different. Therefore it is said: because delusion lacks substance and arises by gathering the real, the real is entirely concealed and only delusion appears. Second, gathering the branches to return to the root: the branches are exhausted and the root is manifested. This explains that manifestation and extinction are not different. Therefore it is said: because the substance of the real is actual, delusion is entirely exhausted and only the real appears. Third, gathering the root to follow the branches, the branches remain; gathering the branches to return to the root, the root is manifested. Here, both dharmas are preserved, but the real and the delusive are different. That is, there is both the real and the delusive, clarifying their non-difference. Therefore it is said: this means delusion without substance is not different from the real whose substance is actual; hence it is said that there is no difference. Fourth, gathering the root to follow the branches, the root is concealed—this is the meaning of not being non-existent; gathering the branches to return to the root, the branches are exhausted—this is the meaning of not being existent. This clarifies non-difference through neither existence nor non-existence, and also constitutes the final two phrases. Furthermore, because it is not different, it is not an extreme; because it is not one, it is not the middle. Neither middle nor extreme is the unattached dharmadhātu, realized by wondrous wisdom, serenely eternal and without attachment. Furthermore, because non-oneness is immediately non-difference, it constantly abides in the extreme while being immediately in the middle, and so forth. Furthermore, non-oneness is saṃsāra, and non-difference is nirvāṇa; because non-oneness is immediately non-difference, constantly abiding in saṃsāra is immediately being in nirvāṇa, and so forth. One may also say: because sentient beings are bewildered, it becomes the ālayavijñāna; because the Tathāgata is awakened, it becomes the tathāgatagarbha. It is like when gold follows the conditions of a craftsman and is fashioned into a finger-ring, and when the finger-ring follows the conditions of the furnace fire and melts down, it reverts to being gold again. Throughout formation and destruction, it is merely the one gold, without any difference whatsoever. The mind of the tathāgatagarbha is also like this: only when following defiled conditions does it become bewildered and act as the ālayavijñāna; when following pure conditions does it awaken and become the tathāgatagarbha. Root and branches alternate, yet it is solely the one mind, ultimately without difference. As stated in the Meaning of Non-Arising: 'Nirvāṇa is within the bodies of sentient beings' means that the branches contain the root. 'Sentient beings are the domestic function of nirvāṇa' means that the root contains the branches. 'Greedy desire is immediately the Path' means that the branches contain the root. 'Greedy desire is the domestic function of the Path' means that the root contains the branches. Therefore the scripture says: 'All ordinary persons are constantly in samādhi.'