宗鏡錄 78.31

78.31

Answer: It is evoked by the inconceivable karmic power of sentient beings, causing the suffering sentient beings to see such things themselves. It is like the wind of the kalpa of formation: although insentient, it can also form a kalpa. It is like a lodestone: how could it have consciousness or thoughts, yet it moves iron? Even though sentient beings transmigrate in the six destinies, ascending and descending through good and evil, there is truly no controlling agent; persons and dharmas are both empty. Therefore a past virtuous master said: ‘Cycling without bounds, movement and stillness have a single source; containing the myriad wonders with surplus, transcending words and thoughts to emerge far beyond—is it not solely the dharmadhātu?’ Thus we know that if one enters within the dharmadhātu of a single limit, what distinction could there be? Subject and object secretly merge; object and wisdom are identical in suchness. How could there be any further dharma that acts as movement or stillness, transforming in accordance with karmic consciousness? If one has not entered the dharmadhātu and has not awakened to this source, whenever a single dharma confronts the mind, it is all one's own karmic consciousness; apart from consciousness, there is definitively no dharma.