宗鏡錄 83.7

83.7

Answer: The nature of phenomena is unmoving; how could there be words of sameness or difference? Alteration proceeds from the mind, which itself gives rise to views of unity and multiplicity. As the Treatise on the Awakening of Faith in the Mahāyāna states: 'Furthermore, enlightenment and non-enlightenment have two kinds of characteristics: the first is the characteristic of sameness, and the second is the characteristic of difference. As for the characteristic of sameness: just as various earthenware vessels all share the same nature and characteristics of subtle particles, so too the various karmic illusions of the uncontaminated and of avidyā all share the nature and characteristics of tathatā. Therefore, in the sūtras, based on this meaning, it is taught that all sentient beings are originally eternally abiding and entered into nirvāṇa. The dharma of bodhi is not a characteristic that can be cultivated, nor a characteristic that can be made; it is ultimately unobtainable, and has no visible form that can be seen. Those who perceive visible forms do so merely through the karmic illusions that accord with defilement; they are not the nature of non-empty cognitive form, because the characteristics of wisdom cannot be seen. As for the characteristic of difference: just as various earthenware vessels are individually distinct, so too the uncontaminated and avidyā are distinct in their nature according to defiled illusions, and distinct in their defiled illusory actions.' The treatise commentary states: 'Right within this passage, there are two gates: the first is the gate of the characteristic of sameness, and the second is the gate of the characteristic of difference. To clarify what meaning is the gate of the characteristic of sameness established? To reveal that all phenomena are solely the one tathatā without any remaining dharma; it corresponds to the gate of tathatā. To clarify what meaning is the gate of the characteristic of difference established? To reveal that the one tathatā produces all phenomena, with individually distinct names and characteristics and different meanings and functions; it corresponds to the gate of arising-and-ceasing. Based on which sūtra is it established? It refers to the First Sūtra of Mañjuśrī's Answers. What is taught in that sūtra? It is taught in that sūtra as follows: The Buddha asked Mañjuśrī: "You have continuously travelled throughout the lands of the ten directions without rest for a long time; what extraordinary things have you seen?" Mañjuśrī answered: "For a long time, I have seen nothing else; I have seen only subtle particles." The Buddha again asked: "When you dwelt in a potter's house for a hundred years, did you not see the characteristics of various earthenware vessels?" Mañjuśrī replied: "I saw only dust, not earthenware vessels." The Buddha again asked: "Did you truly not see the various characteristics of earth, water, fire, and wind, or mountains, rivers, forests, and trees?" He replied: "I truly did not see such characteristics; I saw only subtle particles." In this manner, after the World-Honoured One had asked and Mañjuśrī had answered up to one hundred times, the Buddha asked Mañjuśrī: "Do you see subtle particles?" Mañjuśrī replied: "For a long time, I have not seen subtle particles." At that time, the World-Honoured One told Mañjuśrī: "Excellent, excellent! You are a great being, capable of awakening to the single characteristic. Being capable of awakening to the single characteristic is the signless dharma. Mañjuśrī, you, benevolent one, do not awaken in this manner: based on the gate of the single characteristic, all sentient beings are originally eternally abiding and entered into nirvāṇa. The dharma of bodhi is not a characteristic that can be cultivated, nor a characteristic that can be made; it is ultimately unobtainable, and has no visible form that can be seen. Those who perceive visible forms do so merely through the karmic illusions that accord with defilement; they are not the nature of non-empty cognitive form, because the characteristics of wisdom cannot be seen." As for the gate of the characteristic of difference, that sūtra teaches as follows: The Buddha addressed Śāriputra: "When you look upon this land, with what mind do you look?" Śāriputra replied: "I look upon this land with its mountains, rivers, forests, trees, sand, pebbles, earth, stones, sun, moon, palaces, residences, and the like—various characteristics, individually distinct in form, appearance, name, and designation." The Buddha said: "The power of your wisdom is inferior and narrow; because your mind has high and low, you perceive such differences. It is not you alone who perceives thus; all sentient beings are also like this, and so are all phenomena. The real and the deluded mutually perfumed, defilement and purity mutually dependent, merits and faults, forms, appearances, and names are individually distinct. Names and characteristics established according to the minds of ordinary persons exist, but are not real; they are all like illusions."'