宗鏡錄 66.30.4

66.30.4

"Because the [eye] faculty is pure, the eye consciousness is pure. Because consciousness is pure, the dust of sound is pure. Because hearing is pure, the ear faculty is pure. Because the faculty is pure, the ear consciousness is pure. Because consciousness is pure, the dust of perception is pure. In this way, down to the nose, tongue, body, and mind, it is likewise so. Good sons, because the faculties are pure, the dust of form is pure. Because form is pure, the dust of sound is pure; scent, taste, tangibles, and dharmas are likewise so. Good sons, because the six dusts are pure, the earth element is pure. Because earth is pure, the water element is pure; the fire element and wind element are likewise so. Good sons, because the four great elements are pure, the twelve sense bases, the eighteen realms, and the twenty-five states of existence are pure. Because those are pure, the ten powers, the four fearlessnesses, the four unhindered knowledges, the eighteen unshared dharmas of a Buddha, and the thirty-seven limbs of awakening are pure. In this way, down to the eighty-four thousand dhāraṇī-doors, all are pure. Good sons, because the nature of the true characteristic of all [things] is pure, one body is pure. Because one body is pure, many bodies are pure. Because many bodies are pure, in this way, down to the perfect awakening of sentient beings in the ten directions, [all] is pure. Good sons, because one world is pure, many worlds are pure. Because many worlds are pure, in this way, down to exhausting empty space and encompassing the three times, all is equal, pure, and unmoving. Good sons, empty space being thus equal and unmoving, you should know that the nature of awakening is equal and unmoving. Because the four great elements are unmoving, you should know that the nature of awakening is equal and unmoving. In this way, down to the eighty-four thousand dhāraṇī-doors being equal and unmoving, you should know that the nature of awakening is equal and unmoving. Good sons, because the nature of awakening is all-pervading, pure, unmoving, and boundlessly complete, you should know that the six faculties pervade the dharmadhātu. Because the faculties are all-pervading, you should know that the six dusts pervade the dharmadhātu. Because the dusts are all-pervading, you should know that the four great elements pervade the dharmadhātu. In this way, down to the dhāraṇī-doors, they pervade the dharmadhātu. Good sons, because that wondrous nature of awakening is all-pervading, the nature of the faculties and the nature of the dusts are without destruction and without confusion. Because the faculties and dusts are without destruction, in this way, down to the dhāraṇī-doors, they are without destruction and without confusion. Just as the light of a hundred thousand lamps illuminating a single room pervades completely without destruction and without confusion. Good sons, because awakening is perfected, you should know that bodhisattvas are not bound by dharmas and do not seek liberation from dharmas; they do not loathe birth-and-death and do not crave nirvāṇa; they do not venerate the observance of precepts and do not despise the violation of prohibitions; they do not prize long practice and do not belittle beginners. Why is this? Because all is awakening. It is like the light of the eye clearly perceiving the object before it: that light being complete, it has neither hatred nor love. Why is this? Because the substance of light is non-dual, having neither hatred nor love. Good sons, when these bodhisattvas and sentient beings of the final age cultivate this mind and attain its perfection, within this there is no cultivation and also no attainment. Perfect awakening universally illuminates, quiescent and non-dual. Within it, hundreds of thousands of myriads of koṭis of ineffable asaṃkhyeyas of worlds of Buddhas, numerous as the sands of the Ganges, are like sky-flowers, chaotically arising and chaotically perishing, neither identical nor distinct, neither bound nor liberated. Only then does one know that sentient beings originally have accomplished Buddhahood, and that birth-and-death and nirvāṇa are like yesterday's dream. Good sons, being like yesterday's dream, you should know that birth-and-death and nirvāṇa have no arising and no perishing, no coming and no going. That which is realized has neither gain nor loss, neither taking nor abandoning. That which is capable of realizing has no action and no cessation, no letting go and no destruction. Within this realization, there is neither subject nor object; ultimately there is no realization and also no realizer. The nature of all dharmas is equal and indestructible. Good sons, those bodhisattvas who practice thus, advance gradually thus, contemplate thus, abide and maintain thus, use skillful means thus, and awaken thus, in seeking such a dharma, will also not be deluded or distraught." Therefore, ordinary persons, lost in delusion and dreaming, fear birth, old age, sickness, and death; those of the two vehicles, with biased views, loathe and shun formation, abiding, decay, and emptiness. When suddenly awakened, one neither loathes nor fears, and entirely uses the dharmas of birth-and-death to liberate all sentient beings, because the nature of birth-and-death is empty. Thus Śākyamuni Tathāgata was neither detached nor attached: regarding birth, he was born into the royal palace and expounded the text of solitary supremacy; regarding old age, he lived to eighty years, demonstrating the dharma of transformation and decay; regarding sickness, his back ached and he lay down, warning of the body that is like a bubble and a phantom; regarding death, he demonstrated extinction in the twin Śāla trees, revealing the suffering of impermanence. He caused those of lesser capacity to awaken to transformation and change, and enabled those of great capacity to suddenly comprehend the perfect and eternal. Hence we know that amidst birth, old age, sickness, and death, awakening can entirely be generated; within walking, standing, sitting, and lying down, truth can universally be realized. How could this be the same as the views of fear and loathing held by ordinary persons and those of lesser capacity?