宗鏡錄 60.5

60.5

Answer: Because of two senses, they are not different. First, because what is grasped by that [imagination] grasps the apparent as real, there are no different dharmas. Second, if one is separated from what is grasped, the apparent would not arise; and within the true, following conditions is also like this, because without what is grasped, there would be no following of conditions. Furthermore, because the three natures each have two senses that do not contradict one another, there are no different natures. For instance, although the consummate [nature] follows conditions to form defilement and purity, it constantly does not lose its intrinsically pure nature. Simply because it does not lose its intrinsically pure nature, it can follow conditions to form defilement and purity. It is just like a bright mirror manifesting defilement and purity while constantly not losing the mirror's brightness and purity. Simply because it does not lose the mirror's brightness and purity, it is then able to manifest the characteristics of defilement and purity. Through manifesting defilement and purity, one knows the mirror is bright and pure; through the mirror being bright and pure, one knows it manifests defilement and purity. Therefore, the two senses are only one nature. Although manifesting pure dharmas, it does not increase the mirror's brightness; although manifesting defiled dharmas, it does not defile the mirror's purity. Not only does it not defile it, but on the contrary, it is also due to this that the brightness and purity of the mirror are manifested. Tathatā is also like this: not only does its unmoving, pure nature form defilement and purity, but it is also due to the formation of defilement and purity that its pure nature is manifested. Not only does it not destroy defilement and purity to illuminate the pure nature, but it is also due to the pure nature that defilement and purity are formed. Therefore, the two senses fully encompass one another; the one nature is without duality—how could they contradict one another? Through the dependent [nature] lacking own-nature, it can form the apparent existent; through forming the apparent existent, it is therefore without own-nature. This means that lack of own-nature is precisely conditioned arising, and conditioned arising is precisely lack of own-nature; this is the non-dual Dharma-gate. Within the imagined nature, although it appears as existent according to emotional clinging, in terms of principle it is ultimately non-existent, because in a place of nothingness, existence is falsely imputed. It is like falsely imputing a ghost upon a stump. Now, since it is a false imputation, one clearly knows it is non-existent in principle. Therefore, there are not two; there is only one nature.