宗鏡錄 61.19

61.19

Answer: Principle is solely the one mind, while phenomena encompass the myriad dharmas. If one does not thoroughly investigate its import, how can one arrive at the source of awakening? Those of the present day who fail to reach it all suffer from erroneous understanding, superficiality, and feeble correct faith. The profound barrier is subtle and dense—how could discursive consciousness penetrate it? The great purport is silent and fathomless—it is not to be entered in a single period. If one has not yet reached the stage of the Tathāgata, how could one suddenly awaken to the minds of sentient beings? Now, for the sake of those whose own power has not yet reached it, I provide a brief elucidation, relying entirely on the Buddha's words to seal the ordinary mind. Relying on the Buddha's words to accord with them, it is vast and boundless; sealing the ordinary mind so that it is not different, it openly returns to the source. Furthermore, there are two meanings that require explanation: first, if there were no speech, one could not explain to others that all dharmas transcend verbal self-nature; second, speaking is itself non-speaking, because speaking and not speaking are not dual in nature. Moreover, this source considers only seeing nature and personal realization; it does not lie in textual explanations. It is to destroy emotional defilements and assist the generation of correct faith. If one gives rise to views following words and clings to interpretations relying on partial penetrations, then true words become false, because views born of words have arisen. If one illumines the mind by means of teaching, resting solely in grasping the meaning, then false words become true words, because perverse clingings are eliminated. The Awakening of Faith says: 'One should know that all dharmas from the beginningless past are neither matter nor mind, neither wisdom nor consciousness, neither nonexistence nor existence; ultimately, they are all marks transcending speech. All spoken teachings and instructions are the Tathāgata's skillful means, provisionally using words to guide sentient beings, causing them to abandon letters and enter into reality. If one follows words and clings to literal meanings, increasing deluded discrimination, true wisdom will not arise, and nirvāṇa will not be attained.' Furthermore, if letters reveal the dhāraṇī and one awakens to the Way through words, merely relying on the meaning rather than the words, grasping the meaning without being constrained by the text, then one does not contradict the correct principle. What has it to do with speech or silence? Thus the Mahāprajñāpāramitāsūtra says: 'If one complies with letters without contradicting the correct principle and remains forever free of dispute, this is called protecting the true Dharma.'