宗鏡錄 82.5

82.5

Answer: What is contemplated is one, while the contemplation itself differs. The Buddhas accommodate capacities and secretly bestow skillful means. Furthermore, phenomena are the substance of citta, and contemplation is the function of citta. When one's own citta gives rise to function, it reflects back upon its own substance, just as a wick gives rise to a flame whose light shines back upon the wick, or like a pearl emitting light that reflects back onto the body of the pearl. As in the Avataṃsakasūtra, when Sudhana visited the elder Megha, he saw thoroughly through the ocean of Buddhas of the ten directions. Revealing this samādhi is the contemplation of citta-only: knowing that the realms of sentient beings, limitless and boundless, are all the manifestations of citta. Therefore it is explained that according to [one's] citta recollecting the Buddha, the Buddhas appear before one. Because the contemplation of citta-only encompasses all phenomena, the Venerable Zhanran said: 'Those of superior faculties contemplate only one phenomenon—that is, they contemplate the inconceivable realm. The realm is what is contemplated, and contemplation is that which contemplates. What is contemplated refers to the aggregates, realms, and entrances, which do not go beyond form and citta. Form is created from citta and its entire substance is citta. That which can create is fully endowed with all dharmas. Sentient beings are endowed with it in principle; the Buddhas have already accomplished it. Between accomplishment and principle, none differs in nature.' A verse says: / 'Within every single citta are all cittas; / Within every single particle are all particles. / Within every single citta are all particles; / Within every single particle are all cittas. / Within every single particle are all lands, / And the particles of all lands are likewise so. / The bodies of all dharmas, all particles, and all lands— / Their substance is completely so, devoid of self-nature. / Being devoid of self-nature, it originally changes according to things, / Therefore their mutual penetration and phenomena are constantly distinct. / Thus my body, citta, lands, and particles are pervasive, / And so too are the Buddhas and sentient beings. / The substance of every single body and land is constantly identical; / What prevents citta, Buddha, and sentient beings from being distinct? / Because they are distinct, defiled and pure conditions are distinguished; / The substance of conditions is originally empty, yet empty and not empty. / The three truths and three contemplations are three yet not three; / Three, one, and one, three have nowhere to rest. / The names of truth and contemplation differ, yet their substance is the same; / Therefore subject and object are two yet not two.' / When one contemplates in this way, it is called contemplating the nature of citta. Following conditions without changing, it is therefore called 'nature'. Without changing while following conditions, it is therefore called 'citta'. Thus this wondrous realm is the source of all dharmas; thus this wondrous contemplation is the origin of all practices. With one contemplation, those of superior faculties encompass both horizontally and vertically, readily understanding the absence of characteristics while the multitude of characteristics remains clearly apparent. If those of middling and lower faculties do not correspond with this gate, then according to the differences of capacities, the teachings are divided into many kinds. Although various paths are taught, they are actually for the sake of the Buddha vehicle. The Buddha vehicle is unmoving; the various [paths] follow the citta. It is like a crystal pearl, which changes into various colors according to the objects before it; or like a diamond gem, which has no fixed shape when placed in the sun.