宗鏡錄 83.5

83.5

Answer: Both sameness and difference are made by the one mind. It is like the ocean surging in a thousand waves: the thousand waves are the ocean itself. Because of the differentiated nature of sentient beings, they cannot be of the same type. Because of the equal nature of the tathāgata, they cannot be of different types. Although sentient beings are differentiated, they cannot differentiate themselves. Although the tathāgata is equal, he cannot make himself identical. Because they cannot differentiate themselves, difference itself is devoid of difference. Because he cannot make himself identical, identity itself is not identity. The Commentary on the Mahāyāna states: 'Regarding the characteristic of sameness, all phenomena are solely the one tathatā. Regarding difference, the one tathatā solely produces all phenomena.' The Commentary on the Vajrasamādhi states: 'Because it is equal and of one taste, the sages cannot differentiate it. Because there are the universal and the particular, the sages cannot make it identical. Being unable to make it identical means that identity is identical to difference; being unable to differentiate it means that difference is different from identity. Furthermore, because it cannot be spoken of as different, it may be spoken of as identical; because it cannot be spoken of as identical, it may be spoken of as different. Speaking of it and not speaking of it are neither two nor distinct.' It also states: 'Those who take the meaning literally according to the profound teaching commit two kinds of errors: First, hearing the Buddha's explanation that activity and stillness are not two, they immediately claim that there is solely one real one mind, thereby rejecting the principle of the two truths. Second, hearing the Buddha's explanation of the two gates of emptiness and existence, they conceptualize that there are two dharmas without a single real one, thereby disparaging the non-dual Middle Way.' It also states: 'Because this one mind is universally the basis upon which all defiled and pure phenomena rely, it is the root of all phenomena. In the originally tranquil gate, immeasurable merit like the sands of the Ganges is fully present without deficiency. This means that all [defiled dharmas] are the gate of activity according to conditions, fully containing defiled dharmas as numerous as the sands of the Ganges. However, if one considers defiled dharmas with respect to the mind-substance, they cannot pervade it universally; thus the sūtra says: "neither separated nor disjoined." If one considers the mind-substance with respect to pure dharmas, it is universally pervasive everywhere; thus the sūtra says: "among worldly phenomena it is neither separated nor disjoined." Overall, it explains that the one mind pervades both activity and stillness, serving as the basis for both defilement and purity. Individually, it reveals the gate of activity as the basis of defiled phenomena, and individually reveals the gate of stillness as the basis of pure phenomena.' This is just as the Awakening of Faith establishes the two gates of tathatā and arising-and-ceasing in the one mind. Whether folded up or unfolded, collective or particular, they are all the substance and function of the one mind, like the radiance of the sun and moon, or like the waves of rivers and streams. The true mind has no abode and is not caught in words or thought. It is only in terms of the worldly truth within the gate of following conditions that its two meanings are distinguished. Because the true mind does not abide by its fixed nature, it follows conditions and becomes differentiated, which constitutes the gate of difference. Because when following conditions it does not lose its own nature, it follows conditions yet does not change, which constitutes the gate of sameness. Although sameness and difference are established, they are always fused into a single realm. An ancient commentary states: 'That the one true mind is neither one nor different means: because the entire substance of the true mind moves, the mind is not different from arising-and-ceasing; yet because it constantly preserves its unchanging true nature, it is not one with arising-and-ceasing.' First, explaining the gate of non-difference has three meanings: First, explaining non-difference from the branches back to the root. The sūtra says: 'The tathāgatagarbha is the cause of good and non-good, capable of universally producing all destinies and births.' Another sūtra says: 'The Buddha-nature follows the stream and takes on different tastes.' Second, explaining non-difference by gathering the branches into the root. The sūtra says: 'Sentient beings are themselves tathatā.' It also says: 'The twelve links of dependent origination are themselves the Buddha-nature.' The Commentary on the Daśabhūmika says: 'The three realms are solely the one mind; this is the ultimate truth.' The former refers to the root within the branches: the root has no separate root, being solely arising-and-ceasing, with no separate dharma to be different from it. The latter refers to the branches within the root: the branches have no separate branches, being solely non-arising and non-ceasing, with no separate dharma to be different from it. Third, explaining non-difference through the equality of root and branches. A sūtra verse states: 'The profound tathāgatagarbha / is present together with the seven consciousnesses.' A treatise also says: 'The real alone cannot be established; delusion on its own cannot be accomplished.' This reveals that root and branches are fused and blended without distinction of boundaries; hence it is called non-difference. Next, in explaining the gate of non-identity: here, non-identity is not only explained without contradicting non-difference, but non-identity is actually established because of non-difference. Why? If the tathāgatagarbha, when following conditions to create arising-and-ceasing, were to lose its own non-arising and non-ceasing nature, then arising-and-ceasing could not exist. Just as when water loses its wet nature it cannot form large and small waves, so too because of non-arising and non-ceasing, arising-and-ceasing can exist. Therefore, precisely because of non-difference, there is non-identity. The Awakening of Faith explains that the tathāgatagarbha and arising-and-ceasing are combined, neither identical nor different, thereby accomplishing the defiled and pure affairs of both the worldly and transworldly realms.