宗鏡錄 83.9

83.9

Answer: It has great function and accords deeply with both principle and phenomena. 'One mind' inspires faith in the Mahāyāna; the 'two gates' shatter attachments to wrong views. In terms of the gate of tathatā, one believes that the wondrous principle is definitive; in terms of the gate of arising-and-ceasing, one believes that karmic function is not established [as inherently real]. This can truly be called the complete integration of principle and phenomena, where the true and the worldly are unobstructed. The Commentary on the Mahāyāna states: 'The gate of the mind as tathatā has ten names: First, it is called the gate of the tathāgatagarbha, because it is free of confusion and disorder. Second, it is called the gate of non-dual equality, because it is devoid of differentiation. Third, it is called the gate of the single path of purity, because there are no divergent roads. Fourth, it is called the gate of non-arising and non-motion, because it is free from the creation of karma. Fifth, it is called the gate of non-severance and non-bondage, because there are no antidotes and obstacles. Sixth, it is called the gate of non-going and non-coming, because there is no high or low. Seventh, it is called the transworldly gate, because it lacks the four characteristics. Eighth, it is called the gate of cessation and tranquility, because it has no orientation or heading. Ninth, it is called the gate of the great universal characteristic, because it has no particular characteristics. Tenth, it is called the gate of tathatā, because it is devoid of falsehood. These are the ten. Such ten names completely subsume all dharma-stores of the buddhas, the names of the teachings of equal principle.' 'The gate of arising-and-ceasing has ten names: First, it is called the gate of the ālayavijñāna, because it holds and maintains all defiled and pure phenomena. Second, it is called the gate of the tathāgatagarbha, because it conceals the tathāgata's dharmakāya. Third, it is called the gate of initiating motion, because it continuously creates karma. Fourth, it is called the gate of having severance and bondage, because it possesses antidotes and obstacles. Fifth, it is called the gate of having going and coming, because it possesses high and low. Sixth, it is called the gate of distinct divisions of multiple characteristics, because defiled and pure phenomena exceed the sands of the Ganges. Seventh, it is called the worldly gate, because the four characteristics all turn together. Eighth, it is called the gate of saṃsāric circulation and cessation, because it is fully equipped with both birth-and-death and nirvāṇa. Ninth, it is called the gate of mutual dependence and co-establishment, because no phenomenon is established by itself. Tenth, it is called the gate of arising-and-ceasing, because it manifests the characteristic of impermanence. Such ten names completely subsume all dharma-stores of the buddhas, the names of the various distinct teachings.' Furthermore, although tathatā abides in the gate of non-arising and non-motion, it is not frozen and immobile, tranquilly severed from conditions. That would fall into the dust of stillness and give rise to nihilistic views. This, rather, accords with conditions to merge with tranquility, clarifying the real through phenomena. Therefore, conditioned arising lacks own-nature, and principle and phenomena form a single realm; conditioned arising lacks own-nature, so latency and manifestation are simultaneous. As the Ocean of Meanings states: 'Entering tathatā means that dust revolves in accordance with mind, with various meanings and tastes, forming a great conditioned origination. Although there are various kinds, there is no arising or ceasing; although there is no arising or ceasing, it never obstructs all following of conditions. Now, being free of arising and ceasing is unchanging; not obstructing all things is following conditions. Following conditions without changing: this is the meaning of tathatā.'