宗鏡錄 89.47

89.47

Answer: If you wish to know the correct meaning of nirvāṇa, it is simply the tathatā-nature of our citta. Therefore a sūtra verse states: "Like the birthless nature, a buddha appears; / Like the deathless nature, a buddha attains nirvāṇa. / Words and metaphors are all cut off; / All meanings are realized, unequaled." Therefore it is neither identical to the three dharmas nor apart from the three dharmas; neither vertical nor horizontal; neither parallel nor separate. How could one speak of one or of three to point to this wondrous way? Master Qingliang's commentary explains: "The dharmakāya is that which is realized, prajñā is that which realizes, and liberation is freedom from hindrances. Furthermore, the buddha-body is precisely the dharmatā; because it has the meaning of the buddha-body, it serves as the support for the two; because it has the meaning of wisdom, it universally illuminates the dharmadhātu with light; because it has the meaning of liberation, its nature is free from all hindrances. These three are also not separate from one another. Now, since all three are inconceivable, how could they be vertical? Since all three are inconceivable, how could they be horizontal? Since all three are inconceivable, how could they be parallel? Since all three are inconceivable, how could they be separate?" The meaning is: being one, they are three; being three, they are one; neither three nor one, both illuminating the three and the one. How could one think of them as one, three, and so on? Therefore the Zhaolun states: "The Way of bodhi cannot be measured or plotted: high, it has no above; broad, it cannot be bounded; abyssal, it has no bottom; deep, it cannot be plumbed. Vast, it envelops heaven and earth; minute, it enters the interval-less. Therefore it is called the Way." Furthermore, the Niepan wuming lun states: "Now the Way of nirvāṇa is desolate, vacant, and vast; it cannot be grasped through form or name. Subtle, wondrous, and devoid of characteristics, it cannot be known with a conceptual mind. Transcending the multitude of existences, it mystically ascends; measuring the great void, it is enduring. Following it, one cannot obtain its traces; welcoming it, one cannot gaze upon its head. The six destinies cannot encompass its birth; force and burden cannot transform its substance. Expansive and indistinct, as if present, as if gone. The five eyes cannot see its countenance; the two hearings cannot hear its sound. Dark and obscure, who sees it, who understands it? Encompassing all, there is nowhere it is not present, yet it alone trails beyond existence and non-existence. Therefore, he who speaks of it loses its reality; he who knows it returns to folly; he who regards it as existent violates its nature; he who regards it as non-existent harms its body... Furthermore, why is this so? If one traces it to the realm of existence, the five aggregates are eternally extinguished; if one pushes it to the domain of non-existence, the hidden spirit is inexhaustible. When the hidden spirit is inexhaustible, it embraces the One in lucidity; when the five aggregates are eternally extinguished, the myriad encumbrances are entirely abandoned. Because the myriad encumbrances are entirely abandoned, it communes with the Way; because it embraces the One in lucidity, it is spiritual yet without exertion. Because it is spiritual yet without exertion, the supreme achievement ever abides; because it communes with the Way, it is vast and unchanging. Vast and unchanging, it cannot be considered existent; the supreme achievement ever abides, it cannot be considered non-existent. Thus, existence and non-existence are terminated within, and designations are submerged without; beyond the reach of seeing and hearing, obscured to the four formless [realms]. Serene and tranquil, calm and at ease. The nine currents converge here; the multitude of sages mystically unite here. This is the realm of the subtle and minute, the homeland of the Grand Profundity. If one wishes to label it with existence and non-existence, mark its territory, and speak of its spiritual Way, is that not exceedingly distant?" Therefore, the way of the citta stands solitary and lofty, and the spirit has no fixed location. How could it abide in the omens and traces of existence and non-existence, or the echoes and shadows of seeing and hearing? Therefore, the Prajñāpāramitāsūtra states: "Mañjuśrī, you should know thus: that all dharmas neither arise nor cease is called the Tathāgata." Furthermore, the Brahmāparipṛcchāsūtra states: "In the ultimate truth, the Buddha does not appear in the world, nor does he enter nirvāṇa, because from the beginning there has been no arising or ceasing." A verse in the Prajñāpradīpaśāstra says: "One should not abandon saṃsāra, / Nor should one establish nirvāṇa. / Saṃsāra and nirvāṇa / Are non-dual and without distinction." Furthermore, as the Prajñāpāramitāsūtra states, the Buddha told the Bodhisattva Suvikrāntavikrāmin: "Good son, form is without bandhana and without liberation; sensation, perception, formations, and consciousness are without bandhana and without liberation. If form up to consciousness are without bandhana and without liberation, this is called prajñāpāramitā." Furthermore, as the Brahmāparipṛcchāsūtra states, the Buddha said: "Brahmā, I do not attain saṃsāra, nor do I attain nirvāṇa. Why? The term 'saṃsāra' is merely a conventional designation of the Tathāgata, yet not a single person wanders within it; speaking of 'nirvāṇa' is also a conventional designation, yet not a single person enters parinirvāṇa."