宗鏡錄 9.15.5

9.15.5

...and up to: the jewel-mind that contemplates the gates of liberation of emptiness, signlessness, and wishlessness, because it enters the gate of ambrosia (amṛta); the jewel-mind that contemplates all dharmas as unarisen, because it attains the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti); the jewel-mind that sees all dharmas as like an illusion, like a dream, like a mirage, like a shadow, like an echo, like the moon in the water, because it does not abide in views; the jewel-mind that contemplates conditioned arising, because it is free from the views of annihilation and permanence; the jewel-mind free from the defilements of extreme views, because it is free from duality; the jewel-mind that enters the non-dual Dharma-gate, because it awakens to the one path; the jewel-mind free from all conditioned practices, because it reaches the correct station; the jewel-mind that correctly contemplates the station of reality, because all dharmas are equal; the jewel-mind that gathers and aids all bodhi-dharmas, because it fully awakens to all Buddha-dharmas. And up to: it is like the great ocean, which is the sovereign of all waters and gathers all jewels; all treasures come and return to it, and within this ocean all jewels are produced. So it is, King of the Kinnaras: a bodhisattva who attains this samādhi of the Jewel Abode becomes the sovereign of all sentient beings, gathers all jewels, and all treasures of the Dharma return to him. Therefore, an ancestral master said: 'Among all jewels, the jewel of citta is supreme.' Thus we know that all treasures of the Dharma return to the mirror of the source, and there is no wealth of Dharma or precious treasure that is not accumulated there. As the *Sūtra on Entering the Essence of the Dharmadhātu* says: 'Mañjuśrī addressed the Buddha again, saying: "By what cause and condition is this samādhi named Jewel Accumulation (Ratnakūṭa)?" The Buddha told Mañjuśrī: "It is just like a great maṇi jewel which, when well polished and placed in a clean place, inexhaustibly yields all sorts of precious jewels in that place. Just so, Mañjuśrī: when I abide in this samādhi and look toward the east, I see immeasurable asaṃkhyeya worlds with the present Buddhas, Tathāgatas, Arhats, Samyaksambuddhas; so too in the south, west, north, the four intermediate directions, above, and below—thus throughout the immeasurable asaṃkhyeya worlds of the ten directions, I see all these Tathāgatas abiding in this samādhi and expounding the Dharma for the assemblies. Mañjuśrī, when I abide in this samādhi, I do not see a single dharma that is not the dharmadhātu."' Commentary: The Ratnakūṭa Samādhi is the citta of all sentient beings. It is an accumulation of immeasurable merit, just like an accumulation of worldly treasures. If one can abide in this Ratnakūṭa Samādhi of the one mind, what treasure of merit would one not know? Hence one can see the Buddha-jewels of the ten directions illuminating universally without remainder. Therefore it says, 'I do not see a single dharma that is not the dharmadhātu.' Thus among all kinds of things, citta alone is supreme. Just as when a garuḍa dies, its flesh and bones completely disperse, yet its heart alone remains intact: the Nāga King Nanda takes this bird's heart as a luminous pearl, and a cakravartin king obtains it as a wish-fulfilling jewel (cintāmaṇi). The citta of all sentient beings is also like this: although the illusory body perishes, the true citta is not destroyed. As a sūtra states: 'Just as the fire of the kalpa's destruction does not burn empty space.' And an ancestral master said: 'Although the hundred bones collapse and scatter, one thing remains eternally numinous.' If one can comprehend this ever-abiding true citta, it is the same as obtaining the wish-fulfilling gem. One who attains it extensively aids the dharmadhātu; one who employs it universally enriches the ten directions. For this reason, in the Mahāyāna sūtras, the Buddhas of the ten directions together praise this bodhicitta. How much more so since it is like boundless empty space, and not even a fraction has yet been spoken—how could those of inferior stations and shallow wisdom dare to speak of it? Therefore a past master, explaining the doctrinal meaning of nirvāṇa, said: 'The various names are merely the one dharma of citta. This dharma is the teacher of Buddhas and the mother of bodhisattvas. The eloquence of the Buddhas and bodhisattvas cannot fully express it; how could worldlings with a thousand tongues understand how to extol it? How could the twice-blind among the two vehicles be able to dance their hands?' This treatise inspires faith and entry, and its merit is boundless. Even if one merely sees and hears it without yet having joyful faith, one still plants good roots and does not pass by in vain. As the *Avataṃsaka Sūtra* says: 'Disciples of the Buddha! Suppose a man consumes a small amount of diamond: in the end it will never be digested, but will pierce through his body and emerge outside. Why? Because diamond does not dwell together with the impurity of the physical body. Planting a small good root in the presence of the Tathāgata is also like this: it must pierce through all bodies of conditioned actions and kleśa, passing over to the station of unconditioned, ultimate wisdom. Why? Because this small good root does not dwell together with conditioned actions and kleśa. Disciples of the Buddha! Suppose dry grass were piled up equal to Mount Sumeru, and a fire as small as a mustard seed were thrown into it: it would surely burn it all away. Why? Because fire can burn. Planting a small good root in the presence of the Tathāgata is also like this: it will surely burn away all kleśas and ultimately attain nirvāṇa without remainder. Why? Because the nature of this small good root is ultimate. Disciples of the Buddha! For example, on the Snow Mountains there is a king of medicinal trees named Good-to-Behold (Sudarśana). If anyone sees it, their eyes are purified; if anyone hears it, their ears are purified; if anyone smells it, their nose is purified; if anyone tastes it, their tongue is purified; if anyone touches it, their body is purified. If any sentient beings take the earth from beneath it, it can also bring about the benefit of eliminating illness. Disciples of the Buddha! The Tathāgata, Arhat, Samyaksambuddha, the unsurpassed king of medicine, is also like this, capable of performing all actions to benefit sentient beings. If anyone gets to see the Tathāgata's physical form, their eyes are purified; if anyone gets to hear the Tathāgata's name, their ears are purified; if anyone gets to smell the Tathāgata's fragrance of morality (śīla), their nose is purified; if anyone gets to taste the flavor of the Tathāgata's Dharma, their tongue is purified, endowed with a broad and long tongue and understanding the Dharma of language; if anyone gets to touch the Tathāgata's light, their body is purified, ultimately attaining the unsurpassed dharmakāya; if anyone gives rise to mindfulness of the Tathāgata, they attain purity in the mindfulness-of-the-Buddha samādhi (buddhānusmṛtisamādhi); if any sentient beings make offerings to the ground the Tathāgata has walked upon, or to his stūpas and temples, they also are endowed with good roots, extinguish all troubles of kleśa, and attain the joy of the noble ones. Disciples of the Buddha! I now declare to you: even if there are sentient beings...'