宗鏡錄 8.5.4

8.5.4

the meaning of 'non-existence' on illusory existence. These two meanings accord with each other, illuminating their non-duality. However, this is the meaning of negating definite existence upon emptiness, while upon non-existence it is precisely the meaning of emptiness. Therefore, the two meanings accord with each other, constituting true emptiness, which is the Middle Way of neither existence nor non-emptiness, unobstructed in preservation and elimination. The third [perspective] preserves the conventional and eliminates the ultimate; this one preserves the ultimate and eliminates the conventional. Furthermore, the third is emptiness penetrating existence, while this one is existence penetrating emptiness; both represent the mutual penetration of the two truths. Fifth, 'illusory existence and true emptiness are non-dual, forming a single-flavor dharmadhātu': this fifth combines the preceding four in total, rendering them non-dual. However, the respective combinations and mutual penetrations above do not go beyond true emptiness and illusory existence; therefore, they are now combined into a single-flavor dharmadhātu, serving as the Middle Way wherein both truths are thoroughly integrated. Although the third and fourth integrate the two truths, they integrate emptiness and existence separately. Now, this non-obstruction of emptiness and existence is precisely the non-obstruction of neither emptiness nor existence; mentioning one completely embraces [the other]. If one assimilates the ultimate to the conventional, there is only illusory existence. If one integrates the conventional to assimilate to the ultimate, there is only true emptiness. Emptiness and existence being non-dual constitutes the Middle Way of dual illumination. Neither emptiness nor existence being non-dual constitutes the Middle Way of dual negation. Negation and illumination are simultaneous; preservation and elimination are unobstructed. Therefore it is said: 'Free from characteristics and free from nature, unobstructed and unhindered—the Dharma-gate of non-conceptualization.' Taking illusory existence as characteristic and true emptiness as nature; further, both emptiness and existence are characteristics, while neither emptiness nor existence is nature; further, distinct manifestations are characteristics, while total integration is nature. Now, in mutual appropriation and dual integration, all are transcended. The unconditioned Dharma is explained solely in terms of wisdom; only non-conceptual wisdom can exhaust its source. Its lack of obstruction pervades both object and wisdom: that is, the fivefold [structure] above is mostly explained in terms of objects, but when citta and wisdom accord with it, it constitutes the five contemplations. As the five objects are integrated, the five contemplations are also integrated. By using thoroughly integrated wisdom to accord with the unobstructed object, citta and object become unobstructed: within citta there are inexhaustible objects, and upon objects there is an unobstructed citta. Therefore, one must forget words before one can accord with this principle; it is entirely the profound characteristic of dependent origination. Therefore, one should know that if one comprehends the non-obstruction of emptiness and existence, the integration of ultimate and conventional, the source of naturelessness, and the principle of dependent origination, it is like divine transformation, without fixed location or boundary: though situated in the narrow, it is ever vast; though dwelling in the deep, it is ever shallow; sometimes below yet constantly above; freely wandering in the center yet immediately at the edge. Sentient beings constantly dwell in the Buddha's body; nirvāṇa rests solely upon saṃsāra. It can be called an inconceivable wondrous purport, not knowable by emotional reckoning. Therefore it is said: 'The ocean of nature is fathomless, wherein all virtues abound and broaden; dependent origination cannot be measured, and through it multiple gates are completely unobstructed.' There is none that does not rotate the myriad differences—the forms of folding and unfolding follow wisdom; fusing into one limit, the dynamics of opening and closing attend citta. Illumination does not miss the proper juncture: though diverse, it constantly accords; function does not contradict substance: though of one flavor, it constantly penetrates. It is also said: 'That is to say, without destroying its minute measure, a dust mote pervades the ten directions, universally gathering all things, which are manifested within it. This is because measure is non-measure, and non-measure is measure.' Furthermore, dwelling in the domain of seeing and hearing, it is beyond the reach of seeing and hearing; situated at the juncture of thinking and deliberating, it cannot be fathomed by thinking and deliberating. All this is because the inconceivable substance is itself unattainable; thus, thought is beyond thought. A sūtra says: 'What is thought cannot be thought; this is called difficult to conceive.' The Gate of True Emptiness in the Dharmadhātu Contemplations states: 'First, "matter is emptiness": because the entire substance of matter is completely true emptiness, it is not an annihilationist emptiness. Matter and the like are originally the one mind of tathatā, which, combining with arising and ceasing, is called the ālayavijñāna, able to transform and give rise to the sense-faculties with the body and the receptacle world; these are precisely the dharmas such as matter elucidated here. Therefore, when we now investigate it, it entirely lacks any substance of its own. Thus, its entire substance reverts to the emptiness of the true mind, and should not revert to the emptiness of annihilation, because it is originally not transformed by annihilationist emptiness. Annihilationist emptiness is void, vacant, and extinguished, lacking knowing and lacking function, unable to manifest the myriad dharmas—like the empty space outside a mirror, not like the emptiness inside a mirror, where material forms are vividly clear yet unattainable when sought, which is called emptiness. Furthermore, whatever is a material dharma is definitely not different from true emptiness, because all material dharmas definitely lack nature. Therefore, matter is emptiness. It is neither destroying matter to grasp emptiness, nor seeking emptiness apart from matter; nor is it the emptiness of shapes and visible forms, nor is it the emptiness apart from shapes and forms that lacks substance: it is precisely true emptiness. If it is not identical to material characteristics, it lacks the imaginary (parikalpita); not being separate from having no substance, it is the other-dependent (paratantra) origination; and the true principle of naturelessness in dependent origination is precisely the consummate (pariniṣpanna). Second, elucidating "emptiness is matter": true emptiness is definitely not different from matter, hence it is said that emptiness is matter. Why? Whatever is true emptiness is definitely not different from matter, because it is the principle of dharmas being without self, not an annihilation. Therefore, emptiness is matter. If one seeks the principle of emptiness apart from phenomena, it becomes annihilation. Now, right within phenomena, we elucidate the principle of true emptiness that is without self and without nature; apart from phenomena, how could there be a principle? Because tathatā does not abide by its own nature, it accords with conditions to form all phenomenal dharmas; thus, taking up emptiness completely forms matter, and taking up principle completely forms phenomena. Furthermore, when tathatā precisely accords with conditions, it does not lose its own nature; thus, taking up matter completely forms emptiness, and taking up phenomena completely forms principle. Third, "matter and emptiness are unobstructed": that is to say, the entire substance of matter is completely the emptiness that exhausts matter, so when matter is exhausted, emptiness appears; the entire substance of emptiness is not different from the matter that completely exhausts emptiness, so being immediately emptiness and immediately matter, emptiness is not concealed. Therefore, when looking at matter, one never fails to see emptiness; when contemplating emptiness, there is none that does not see matter. Unobstructed and unhindered, they are a single-flavor dharma. Just as taking up the myriad waves is entirely the one water, and taking up the one water is entirely the myriad waves: waves and water do not obstruct each other while being simultaneous, and the water's substance stands forth completely revealed. This is like being immediately emptiness and immediately matter, while emptiness is not concealed.' The Baozang lun states: 'Emptiness that can be emptified is not true emptiness; matter that can be materialized is not true matter. True matter has no shape; true emptiness has no name. The nameless is the father of names; the formless is the mother of matter. It serves as the root and source of the myriad things, and acts as the great ancestor of heaven and earth.' The Zhao lun states: 'Original non-being, true characteristic, dharma-nature, nature.'