宗鏡錄 86.15

86.15

Answer: Like a person of medium capacity: this is the middle and not the path. Like the path of people of the triyāna: this is the path and not the middle. Like the bodhisattva path: this is both the middle and the path. Like the path of non-Buddhists: this is neither the middle nor the path. What is now called the 'Middle Way' is the bodhisattva path. Apart from the middle, there is no other path; apart from the path, there is no other middle. The path is taken as the middle; the middle is taken as the path. This meaning of 'middle' is precisely the one mind. The path is precisely the mind; the mind is precisely the path. Because the true mind pervades all places, it is said: 'A single color, a single scent—none is not the Middle Way.' The earlier distinctions concerned differences in perspective, hence discussing gain and loss. If one enters the mirror of the source, they are obliterated into equality: the triyāna and five natures, whether internal or external, are none other than the Middle Way of the one mind. Furthermore, regarding the 'Middle Way': because the one true mind does not abide in either side of existence or non-existence, it is called the Middle Way. If you say it exists, its characteristics cannot be sought; if you say it is non-existent, its nature cannot be altered. Therefore, the bodhisattva accords with the principle through practice, contemplating all dharmas: double negation and double illumination, double cessation and double flowing. The Tiantai teachings explain that by double cessation there is correct entry, always darkling-merged with the Middle Way; mind-free, cessation and illumination [occur], naturally quiescent and aware. Double cessation means ceasing both emptiness and the provisional, hence it is called 'quiescent.' Correct entry is simply entering the middle, hence it is called 'illumination.' Ceasing yet illuminating, it is called 'double flowing.' Negation and flowing pertain to the function of wisdom; cessation and illumination pertain to the substance of wisdom. Mind-free explains the substance of wisdom: when the substance of wisdom is accomplished, one does not need to exert intention moment by moment to forget and illuminate, but is always spontaneous, both quiescent and aware. Quiescence is cessation; awareness is illumination. Furthermore, both subject and object are quiescent, hence it is called 'double cessation.' The principles of the approach are distinct and clear, termed 'correct entry.' When there is correct entry, there is no principle not accorded with; when there is double cessation, there is no characteristic not tranquil. This is not abiding in emptiness or existence, with negation and illumination distinct; not stagnating in the two extremes, only then is correct entry accomplished. The Zhao lun says: 'Those with mind are the common multitudes; that which is without mind is great space. The common multitudes dwell in false discrimination; great space is devoid of numinous illumination. How could one speak of the sage's mind either by dwelling in false discrimination or by being devoid of numinous illumination?' Therefore, negation and illumination must be free from stagnation, and substance and function must be unimpeded; only then is the approach of principle and practice established. The Avataṃsaka Sūtra says: 'The bodhisattva abides in this inconceivable; within it, thoughts are inexhaustible. Abiding in this inconceivable stage, both thought and non-thought are entirely extinguished.' If one were merely to negate the domain of thought, then ordinary beings and sages would be completely sundered. Therefore, one does not merely negate the ordinary mind, but must also harmonize the ordinary mind; thus within it, thoughts are inexhaustible. Negation and harmonization are non-dual; then thought and non-thought are both extinguished in substance. Only then is it called truly inconceivable. Thus negation and illumination are free from stagnation, and principle and phenomena are not diminished. Because illumination is present right in negation, the double negation is precisely the double operation; because negation is present right in illumination, the double operation is precisely the double dismissal. Without destroying the fundamental, it is constantly the derivative: the ten thousand practices proliferate. Without destroying the derivative, it is constantly the fundamental: the one mind is ever quiescent. Therefore, the substance of the dust of form is quiescent; the nature of the realm of scent is empty. Grasping them creates the extreme evils of existence and non-existence; realizing them accomplishes the middle principle of mind-only. Every dharma completely fulfills the ocean of vows; every speck of dust fully possesses the approaches of practice. In response to a single thought, the six pāramitās are all fulfilled; before one's very eyes, the true mind is universally present. As the Akṣayamatinirdeśasūtra says: 'Samantabhadra, in the Tathāgata's land, when those bodhisattvas see the Buddha, they can immediately distinguish all profound and subtle meanings, fully accomplishing the six pāramitās. Why is this? If one does not grasp characteristics of form, this is the full accomplishment of the dāna-pāramitā. If one eliminates characteristics of form, this is the full accomplishment of the śīla-pāramitā. If one contemplates the exhaustion of form, this is the full accomplishment of the kṣānti-pāramitā. If one sees the quiescence of form, this is the full accomplishment of the vīrya-pāramitā. If one does not practice characteristics of form, this is the full accomplishment of the dhyāna-pāramitā. If one does not engage in conceptual proliferation regarding characteristics of form, this is the full accomplishment of the prajñā-pāramitā. When these bodhisattvas contemplate the Buddha, they immediately possess such six pāramitās and attain anutpattikadharmakṣānti.'