宗鏡錄 88.17

88.17

Answer: They are accomplished through five dharmas, which fully subsume all merits of the Buddha-stage. Therefore the Buddhabhūmiśāstra says: 'First, the pure dharmadhātu: the true, real essence of all tathāgatas is innately pure from beginningless time, fully possessed of various merits of nature and characteristic exceeding the number of minute atoms in the ten directions. Unarisen and unceasing, like empty space, it is equally and commonly possessed by all sentient beings, neither one with nor different from all dharmas, neither existent nor non-existent. Divested of all characteristics, all conceptual distinctions, and all words and expressions, it cannot be apprehended; it is realized only by pure, noble wisdom. Having the tathatā revealed by the two kinds of emptiness and selflessness as its self-nature, the noble ones partially realize it, and the buddhas fully realize it. Second, the great mirror-like wisdom: it is able to manifest and produce all wisdom-images of all realms, the images of all bodies and lands, and serves as the support that upholds all merits of the Buddha-stage, unending to the exhausted limits of the future. Third, the wisdom of equality: it contemplates all [beings], self and other, as equal, and establishes the non-abiding nirvāṇa of the Buddha-stage. Fourth, the wisdom of wondrous observation: regarding the distinctions of all realms, it always observes without obstruction; in great assemblies, it can manifest all sovereign functions, cut off all doubts, and shower the great rain of Dharma. Fifth, the wisdom of accomplishing actions: it is able to pervade all world-systems, maturing sentient beings according to how they should be transformed.'
Explanation: The pure dharmadhātu is the immaculate, pure consciousness, the one mind of tathatā—namely, this correct source, commonly possessed by ordinary beings and sages. This single dharmadhātu is the substance of the four wisdoms; the four wisdoms are the functions of this single substance. Because the buddhas presently realize it while sentient beings do not know it: because [sentient beings] do not know it, they cling to the names of the eight consciousnesses; because [buddhas] presently realize it, they are able to accomplish the characteristics of the four wisdoms. If one is deluded about it, the eighth consciousness raises the title of 'appropriating storehouse', the seventh consciousness receives the name 'defiled', the sixth consciousness produces the sentiment of conceptualization, and the five consciousnesses transform into the objects of the sense faculties and dusts. If one clearly understands it, the ālayavijñāna becomes the substance of the round mirror, upholding the gate of merits; the manas becomes the source of equality, unifying the nature of self and other; the sixth [consciousness] gives rise to the wonder of observation, turning the wheel of the correct Dharma; and the five consciousnesses initiate the work of what is to be done, leaving the traces of responsive transformation. Thus, the one mind does not stir, yet consciousness and wisdom are naturally differentiated; their substance is not altered, only their names are altered; their principle is not divided, yet their phenomenal expressions are divided.