宗鏡錄 84.16

84.16

Answer: Merely see the dharmatā and realize great nirvāṇa. When not even a single dharma can be penetrated, how could there be dharmas that obstruct? Then one constantly accords with intent, and there is never a time that does not accord with intent. Therefore the Treatise on Nirvāṇa says: 'Now, saying that nirvāṇa accords with intent means that among all suffering, pleasure, good, and evil, there is none that is not principle; hence it is called according with intent.' Explanation: 'There is none that is not principle' means they are all the principle of the tathatā of the one mind. Because suffering and pleasure are experiences of the mind, and good and evil arise from the mind, there is no external dust to oppose or obstruct. If one understands the one mind, how could it not accord with intent? If a single dharma is taken before the mind, dispute is formed. A verse of the Laṅkāvatārasūtra says: / As long as anything is posited, / Everything is disordered; / If one sees that it is only one's own mind, / Then there is no conflict or dispute. / Therefore, when deluded, people pursue dharmas; after awakening, dharmas stem from people. For instance, the cintāmaṇi jewel, an insentient physical dharma, can still rain down treasures impartially to provide for all beings' wishes, and is therefore called 'according with intent'. How much more so for the marvelous nature of the spiritual terrace—could it fail to do so? Merely return to the one mind and attain great unhinderedness; hence it is said: 'Transforming heaven and earth, unrestrained and completely free.'