宗鏡錄 89.35

89.35

Answer: They are established based on meaning. Within tathatā, taking the nature fulfilling myriad virtues as the body, and taking the principle of emptiness as the land—in terms of meaning they are distinct, yet their substances are not separate. Furthermore, the true principle is endowed with four virtues: the two virtues of permanence and purity are the land, and the two virtues of self and bliss are the body. Hence it is said: 'This land of mine is pure, but you do not see it.' Thus the true body contains the myriad dharmas as the land. If one grasps at a land outside of mind, seeing characteristics and being confused about the real, this becomes the defilement of false conceptualization; therefore it is called defiled. If one sees the mind-nature, it is called pure. Thus, while the single dharma is motionless, divergent views constantly arise. Being deluded about existence makes defiling toils; awakening to emptiness makes a buddha-land. It is not moving Abhirati, nor is it transforming the Sahā world, nor is it something done by supernatural power. How could the Dharma-nature ever change? It is like people with cataracts observing in the same place: what they see—flies, hairs, or hair-nets—differs. Like clinging to external objective realms, all are the false mind. As the sūtra says: 'For example, now seeing mountains and rivers is entirely the diseased vision of beginningless time.'