宗鏡錄 80.17

80.17

Answer: Like a child in the womb—how could it not share its father's surname? If one asks about the father's surname, would one blame the child for being old or young? Furthermore, that the Buddha-nature is neither future nor present means: one merely sees this principle, which cannot be postponed to the future; but it is obtained only through cultivating the path, so it cannot be said to be present. If one merely sees this principle, then according to principle there is no disparity; if it is obtained only through cultivating the path, then following phenomena there is no confusion. Furthermore, the Mahāparinirvāṇasūtra illustrates six blind men feeling an elephant, each stating a different account; although what they say is not accurate, it also does not depart from the elephant. Just as each clings to one of the six dharmas—the five aggregates, the space element, and so forth—as the Buddha-nature, although they do not hit the mark, they also do not depart from the six dharmas. Just as among the head and feet there is no elephant, so one cannot identify them with it; yet outside the head and feet there is no other elephant, so one cannot separate them from it. Being neither identical nor separate, neither inside nor outside, an elephant can be spoken of. The Buddha-nature of sentient beings is also like this: neither identical to the six dharmas nor separate from the six dharmas, neither inside nor outside; hence it is called the Middle Way, and named the Buddha-nature. If one takes the six dharmas to be the Buddha-nature, that is the Buddha-nature of the blind men. If one departs from the six dharmas to find the Buddha-nature, it is like pointing to empty space as the Buddha-nature, just as the slander of the brahmins who were harmed by Senyo. Those who grasp the Middle Way, being neither identical nor separate, as the Buddha-nature, are like the Buddha-nature seen by the great king and his wise ministers. The Daśabhūmikasūtra states: 'Within the bodies of sentient beings there is the vajra Buddha-nature, resembling the solar disc.' 'Buddha' means awakened; humans possess the awakening of spiritual awareness. Now, the supreme empty truth serves as their nature; hence it is called Buddha-nature. Inanimate things have no awareness; merely maintaining their own substance, they can be called 'dharmas'. Now, the true nature serves as their nature; hence it is called 'dharma-nature'. Therefore it is said that subject and object are provisionally spoken of, while in reality there is no difference. Why is there no difference? Because they are of the same nature. External texts also say: 'Heaven, earth, and the myriad things equally receive the primordial qi of yin and yang.'