宗鏡錄 65.9.3

65.9.3

Furthermore, it reveals that the reality attained in common by the three persons, when sought deeply, reaches all the way to the bottom. Furthermore, it reveals the three realities of the Tripiṭaka, definitively clarifying the śrāvaka Dharma. Furthermore, it reveals reality in the discussions of the various views, because one cultivates the factors leading to bodhi without wavering in the face of views. Furthermore, it reveals reality in the discussions of the various attachments, because the realm of Māra is itself the realm of the Buddha. Practising non-paths, one penetrates the Buddha path. Among all phenomena, there is throughout a tranquil nature; this is illuminating reality by transcending duality, which is the substance of the sūtra. Fifth, selection by analogy. Now, taking three similes, we precisely reveal the false and the true, and concurrently illuminate the meanings of opening and closing, refuting and harmonising, and so forth. First, the simile of the three beasts crossing the river. All enter the water together, yet the three beasts differ in strength, and the river water has both a bottom and a bank. The hare and the horse are weak in strength: though they reach the other bank, they float shallowly and do not go deep, nor do they reach the bottom; the great elephant is strong in strength, reaching both the bottom and the bank. The three beasts illustrate the three persons; the water illustrates identical-to-emptiness; the bottom illustrates non-emptiness. The wisdom of the two vehicles is slight and cannot seek deeply, illustrated by the hare and horse; the wisdom of the bodhisattva is deep, illustrated by the great elephant. The soft water illustrates emptiness: together they see emptiness, but do not see non-emptiness; the bottom illustrates the real mark, reached solely by the bodhisattva. The wise see both emptiness and non-emptiness. Reaching it is also of two kinds: the small elephant reaches only the mud at the bottom; the great elephant reaches deep down to the solid ground. Although the wisdom of the distinct [teaching] sees non-emptiness, its successive differentiation is not true reality; the non-emptiness of the perfect [teaching] exhaustively reveals the true reality. Such an analogy not only screens out and refutes the two vehicles of the hare and horse as not real, but also screens out the non-emptiness of the small elephant as not real, taking the non-emptiness of the great elephant as the substance of this sūtra. This is selecting in this manner in terms of that which is shared within emptiness as the true truth. Second, the simile of the crystal and the wish-fulfilling jewel. The two jewels resemble each other, their forms and kinds seem identical; yet the crystal is merely empty and cannot rain down jewels, whereas the wish-fulfilling jewel can indeed rain down jewels. The crystal lacking jewels is used to illustrate partial emptiness; the wish-fulfilling jewel's ability to rain them down is used to illustrate the middle way. This screens out the false and reveals the true in terms of combining existence and non-existence into the conventional. The substance of the present sūtra is identical to the wish-fulfilling jewel. Furthermore, to draw an analogy with only one wish-fulfilling jewel: one who obtains the jewel without knowing its power and function merely possesses the jewel; the wise person who obtains it makes great gains. When the two vehicles attain emptiness, they realise emptiness and rest; when the bodhisattva attains emptiness, through skilful means he brings benefit and universally delivers all. This screens out the gain and loss in terms of the true truth containing the middle. The present sūtra takes the wise person obtaining the wish-fulfilling jewel as its sūtra substance. Third, the simile of gold in ore. An ignorant person lacks knowledge: looking at it, he calls it stone, throws it into filth, and takes no notice of it at all. A merchant obtains it, smelts out its gold, and merely guards and prizes it. A goldsmith obtains it and fashions all kinds of hairpins, bracelets, rings, and earrings. An immortal obtains it, refines it into the golden elixir, flies through the sky and enters the earth, touches the sun and moon, and transforms freely. The ignorant person illustrates all ordinary beings: though endowed with the real mark, they do not know how to cultivate it. The merchant illustrates the two vehicles: they only cut off the ore of kleśas, preserve the gold of identical-to-emptiness, and do nothing further. The goldsmith illustrates the bodhisattva of the distinct teaching: skilful in expedient means, knowing emptiness to be non-empty, coming forth into the conventional to transform beings, adorning buddha-lands, and accomplishing sentient beings. The immortal illustrates the bodhisattva of the perfect teaching: phenomena themselves are the truth; at the moment of first giving rise to the mind [of bodhi], he immediately accomplishes right awakening, attains one body and immeasurable bodies, and responds universally to all. The present sūtra takes only the real mark of the golden elixir as its substance. As an analogy based on identity: from beginning to end, all alike are gold; ordinary beings and the perfect teaching are alike the real mark. As an analogy based on difference: first the stone differs from the gold; next the gold differs from the vessels; the vessels differ from the elixir. The colour of the elixir is pure and translucent, like clear oil, soft and exquisitely fine—how could it be the same as rings and bracelets? Their forms differ and their colours are distinct, so they are not of one kind. This screens out the gain and loss in terms of granting and taking away, refuting and harmonising. In citing these three similes: the first illustrates the capacity of faculties, which has shallowness and depth—the shallow attain its emptiness, the deep attain its conventionality and further attain its middle. The next illustrates the three mentalities: the first mentality merely escapes suffering, does not aspire to seek the Buddha path, and rests upon seeing the truth; the second mentality proceeds by successive stages and cannot cultivate in a perfect manner; the latter is vast and great, seeking everywhere throughout the dharmadhātu. The third illustrates the three expedient means: the expedient means of the two vehicles are few, guarding the gold and remaining still; the expedient means of the distinct teaching are weaker, yet able to adorn and conduct affairs; the expedient means of the perfect teaching are deep, hence able to swallow clouds and take in the Milky Way. Now, illuminating the substance of the real mark of this sūtra: like the great elephant reaching the bottom, firm and indestructible, to illustrate the wonder of its substance; like the perfect jewel universally raining [treasures], to illustrate the wonder of its function; like the skilful wisdom becoming an immortal, to illustrate the wonder of its source. These three similes are precisely the three virtues; neither vertical nor horizontal, they are called the Mahāyāna. Within the Mahāyāna, it specifically points to the true nature as the substance of the sūtra. Sixth, selection by awakening. The true marks of phenomena are truly as stated above; yet if practice has not yet tallied with principle, how can it be called truth? Laboriously making four explanations only engenders confusion by chasing words. Hearing of flour, one calls it soft; hearing of snow, one calls it cold; hearing of a shell, one calls it hard; hearing of a crane, one calls it moving—in the end, one can never see the true colour of milk. Roaming at night with a darkened mind, how could one see the truth? Calling out and begging for food brings no reason for satiety. Clinging to oneself as true and others as false, this existing and that not, right and wrong arising mutually, further increases the flux: how could this be called truth? If one wishes to see the truth, shame and repentance must be distinguished. If one repents with utmost earnestness, the capacity stimulates the buddhas; dhyāna and wisdom unfold, the observing mind becomes clear and pure, and faith and understanding are empty and harmonised. At that time, it is still called seeing a stump in the dark, vague and unclear: man, wood, insect, dust are not yet distinct. If one can patiently endure and love of phenomena does not arise, avidyā is completely broken open: like a bright mirror motionless, or pure water without ripples, the colours and forms of fish and stones are naturally clear of their own accord. The pure mind is constantly unified: such an exalted and wonderful person can then see prajñā. When the golden scalpel removes the eye-film, one finger, two fingers, three fingers become distinct. At that time, seeing forms, speaking of existence is correct, and speaking of non-existence is also correct. What is meant by existence? Distinct form corresponds to the eye; genuine principle matches wisdom: this is called existence.