宗鏡錄 89.15

89.15

Answer: There are three kinds of paths: First, the path of realization, namely the two forms of emptiness and tathatā, realized through the fundamental non-conceptual wisdom. Second, the auxiliary path, namely the conditioning cultivation of the myriad practices that assist in revealing the true principle. Third, the non-abiding path, which is compassion and wisdom, abiding neither in saṃsāra nor in nirvāṇa. Therefore, when the bodhisattva demonstrates practice, manifesting identity with worldly affairs, it is in order to stop evil by being identical with evil, and advance good by being identical with good. If they were aloof and different, transforming and teaching would be difficult; hence they must practice what is wrong in order to deliver beings, causing all of them to awaken to and enter the true mind of identical substance. Therefore the Laṅkāvatārasūtra says: 'Those who possess the supreme worldly-transcending pāramitā truly know that it is merely the false conceptual construction of their own minds that perceives external objects. At that time, they truly know that it is solely their own mind that sees internal and external dharmas, without false conceptual construction, because they do not grasp the physical forms of their own minds, internal or external. Because the bodhisattva-mahāsattva truly knows all dharmas, they practice the dāna-pāramitā in order to cause all sentient beings to attain peace, happiness, and freedom from fear.' And further: 'The bodhisattva truly contemplates the characteristics of the conceptual construction of their own mind, sees no conceptual construction, does not fall into the two extremes, cultivates according to reality, transforms their body so as not to see a single dharma arise nor a single dharma cease, and within their own person inwardly realizes the noble practice of cultivation: this is the bodhisattva's prajñā-pāramitā.' The Guan Huanyuan says: 'The contemplation of the body of wisdom manifesting reflections in all conditions means that the substance of wisdom is unitary and capable of reflecting all conditions. The characteristics of conditions are fundamentally empty; the substance of wisdom is tranquil and luminous. When the characteristics of all conditions are exhausted, thusness alone endures.' That is to say, among conditioned dharmas, there is none that does not contain the true nature. Hence we know that the true mind pervades all places; there is no condition it does not possess, and no dharma it does not conform to. Therefore the Avataṃsakasūtra says: 'The Buddha's body fills the dharmadhātu, universally appearing before all sentient beings; responding to conditions and according with inclinations, there is nowhere it does not reach, yet it constantly resides on this bodhi-seat.' The Mahāprajñāpāramitopadeśa says: 'Just as the sun shines upon the world and cannot make high places low or low places high, but merely makes them apparent, the Buddha is also like this, because he is without activity with respect to all dharmas.' A sūtra says: 'The Buddha's body is unconditioned and does not fall into categories.'