宗鏡錄 81.9

81.9

Answer: All internal and external realms of objects arise from the one mind of tathatā. The true mind is unmoved, and is therefore called the king of samādhis. Because it governs all the myriad phenomena and myriad practices, it can be called the king. There is not a single phenomenon that does not arise from the samādhi of the one mind's tathatā. This is the root of all samādhis. Once this root is understood, then thought after thought and speck of dust after speck of dust that appear from the root all become samādhi, because root and branches are not different. A verse in the *Ratnakūṭa Sūtra* says: "Just as drilling wood to produce fire requires the power of many conditions, if the conditions do not assemble, fire can never be produced. This displeasing sound is ultimately non-existent. Knowing that the sound's nature is empty, hatred no longer arises. Hatred is not in the sound, nor does it abide in the body; arising from the assembly of causes and conditions, apart from conditions it can never arise. Just as curd and ghee arise from the assembly of milk and other conditions, hatred has no arising of its own nature, but depends on crude and harsh matters. The foolish cannot understand this, and are burned by burning afflictions. One should know this: it is ultimately non-existent. The nature of hatred is fundamentally quiescent; it only has a provisional name. Hatred is itself the reality limit, for it arises based on tathatā. Fully knowing that it is like the dharmadhātu: this is called the hatred-samādhi." Another verse says: "This great yakṣa body arises from one's own mind. Within it there is no reality; one falsely gives rise to terror. Nor is there a fearful mind that gives rise to fear. Because one contemplates phenomena as unreal, there is no characteristic and nothing to attain. In the empty, quiescent place, this yakṣa body appears. Knowing the false thus: this is the yakṣa-samādhi." Now, the single body of a yakṣa is very crude in the external nimittabhāga, evil and terrifying to people; and the single gate of hatred is a fundamental affliction (mūlakleśa), most capable of perturbing and confusing. Even these two internal and external phenomena become samādhi; citing one to exemplify the rest can serve as a mirror. As for all the rest of the mind-mirror, there is nothing that is not samādhi. The *Laṅkāvatārasūtra* says: "The Buddha said: 'Mahāmati, what is the mind-made body (manomayakāya) of the bliss of samādhi and proper attainment (samāpatti)? It refers to the third, fourth, and fifth grounds, where through the bliss of samādhi and proper attainment, the mind is variously quiescent and at peace; the ocean of mind does not raise waves, and the characteristics of consciousness do not arise; one knows that the objective realms manifesting from one's own mind have nature as non-nature. This is called the mind-made body of the bliss of samādhi and proper attainment.'" Therefore we know that understanding the objective realm to be mind, there is not a single thing more; converging in original quiescence, the ocean of mind is ever at peace. The non-arising of conceptual discrimination is precisely proper attainment. For this reason, having no object that can be taken in is called proper attainment; having no realm that can cause movement is called proper concentration. The *Śūraṅgamasamādhisūtra* says: "The devaputra Pravarasamati was asked: 'What dharma should a bodhisattva practice to attain this samādhi?' The devaputra answered: 'If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called practicing the Śūraṅgamasamādhi.' It was asked again: 'Among the dharmas of the buddhas, is there combination and dispersion?' The devaputra said: 'Even ordinary dharmas have no combination or dispersion, how much less the dharmas of the buddhas!' 'How does one cultivate it?' 'If one sees that ordinary dharmas and the buddhas' dharmas are non-dual, this is called cultivation.'" Therefore, once one understands the gate through which the one mind is accomplished and manifests, one cultivates without cultivation; penetrating the substance in which all phenomena are complete, one practices without practice. Entering and emerging without boundary, mind and objects are a single suchness; thus, within all differentiated phenomena, thought after thought one enters and thought after thought one emerges. Therefore the *Avataṃsaka Sūtra* says: "Disciples of the Buddha, a bodhisattva mahāsattva enters the samādhi of the differentiated bodies of all sentient beings. In this samādhi, one enters through the inner body and arises from the outer body; enters through the outer body and arises from the inner body; enters through the same body and arises from a different body; enters through a different body and arises from the same body; up to entering through the eye āyatana and arising from the ear; entering through the ear āyatana and arising from the eye; entering through the nose āyatana and arising from the tongue; entering through the tongue āyatana and arising from the nose; entering through the body āyatana and arising from the mind; entering through the mind āyatana and arising from the body; entering through oneself and arising from another; entering through another and arising from oneself; entering within a single speck of dust and arising within the dust specks of countless worlds; entering within the dust specks of countless worlds and arising within a single speck of dust." Not only do the sense faculties and sense objects all become samādhi, the myriad phenomena all become gates of wisdom. Receiving the illumination of this Source Mirror, it may truly be called consummate goodness and consummate beauty. Why? Its substance encompasses emptiness and quiescence, so that one cannot praise its beauty; its principle transcends seeing and hearing, so that one cannot record its fault. Anything descending below this falls into form and name, and can hardly escape blame and praise. As the ancients said: "The Great Way is blended without form, silent without sound; look at it and it cannot be seen, listen to it and it cannot be heard. It cannot be known through shadow and echo, nor can it be designated by blame and praise. Descending from this, affairs are no longer doubly beautiful and names are no longer equally illustrious. Although heaven and earth are great, the three luminaries bright, and the wisdom of sages and worthies profound, they still cannot escape blame and praise. Thus Heaven has the portents of cracking, and Earth has the shapes of splitting; the sun and moon suffer the alterations of eclipses, and the five planets have the anomalies of comets. Yao had the reproach of being unkind; Shun had the slander of deceiving his father; Tang had the designation of exiling his lord; King Wu had the criticism of regicide; Duke Huan of Qi bore the label of greed and lust; Duke Wen of Jin had the reputation of being an insubordinate vassal; Yi Yin bore the mark of having no lord; Guan Zhong had the name of presuming above his station. Even with the efficacy of the two forms and the seven luminaries, they cannot be without defect; even with the sagacity of Yao, Shun, Tang, and Wu, they could not avoid suspicion and slander; even with the worthiness of Huan, Wen, Yi, and Guan, they could not dispel minute faults. Looking at it from this perspective, how could the mediocre run of the cosmos avoid resentment and slander, and be without regret and stinginess? If one penetrates spiritual efficacy with the mind's wisdom and accomplishes the transformation of non-action, then the myriad entanglements cannot interfere."