宗鏡錄 90.5.4

90.5.4

condition the true nature of reality (tathatā), it is the Buddha-body. To ascend is difficult, while to fall is easy; [the mind] mostly conditions bad bodies. Hence one knows that all bodies are produced by the mind. For example, the great earth alone can produce all kinds of sprouts. If one contemplates the five aggregates of appropriation, penetrating and realizing that they are empty and non-existent, then all bodies produced from the mind are completely empty and non-existent. It is like overturning the great earth so that grasses and trees are completely uprooted. Therefore it is called 'identical to emptiness' (ji-kong). If it were only identical to emptiness, one would sink forever into ash and extinction, unable even to raise a single body from a single empty mind—how could one sport playfully in the five destinies to manifest one's body? One could not manifest a Buddha-body for those who should be saved by a Buddha-body, nor could one manifest all kinds of bodies—of the three vehicles, the four assemblies, devas, nāgas, and the eight classes—to share in their enterprises for those who should be saved by them. Because of this flaw, it is said to be 'identical to the provisional' (ji-jia). 'Identical to the provisional' is the same as the bodies of the six destinies. Contemplating the body in this way falls into the two extremes; it is not good contemplation of the body. One who contemplates the body well is as the Mahāparinirvāṇasūtra states: 'One does not grasp a body, does not grasp bodily characteristics, up to being ultimately pure.' For this reason, it is said to be 'identical to the middle' (ji-zhong). What is said to be 'identical to the middle' is precisely the dharmakāya; what is 'identical to emptiness' is precisely the saṃbhogakāya; what is 'identical to the provisional' is precisely the nirmāṇakāya. / Eighth, contemplating the citta as the three nirvāṇas: first, purity of nature; second, complete purity; third, purity of expedient means. Non-arising and non-ceasing is called nirvāṇa. The real mark of all phenomena cannot be defiled and cannot be purified. Not being defiled, it does not arise; not being purified, it does not cease. Non-arising and non-ceasing is called the nirvāṇa of purity of nature. Cultivating causes to accord with principle, delusion ultimately does not arise and wisdom ultimately does not cease. Non-arising and non-ceasing is called the nirvāṇa of complete purity. Being quiescent yet ever-illuminating, it arises in response to the capacities [of beings]; this arising is non-arising. When conditions fade, it ceases; this ceasing is non-ceasing. Non-arising and non-ceasing is called the nirvāṇa of purity of expedient means. When one attentively contemplates the nature of the mind, it is originally quiescent and extinguished, neither defiled nor pure. Defilement is called arising; purity is called ceasing. Since arising and ceasing cannot destroy it, it is permanent; since it cannot be defiled, it is pure; since it cannot be obstructed, it is the self; since it cannot undergo [suffering], it is bliss. This is the nirvāṇa of purity of nature. If a mind of false thoughts arises, one contemplates it entirely with correct contemplation, causing this correct contemplation to correspond with the dharma-nature. When false thoughts cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is called the nirvāṇa of complete purity. Through causeless compassion, it displays arising without arising; through the compassion of identical substance, it manifests ceasing without ceasing. When all realms of arising and ceasing, heterodox paths, and heavenly māras cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is the nirvāṇa of purity of expedient means. / Ninth, contemplating the citta to illuminate the Three Jewels: the Buddha, the Dharma, and the Saṅgha are the three; what is venerable and precious is the jewel. The ultimate principle being venerable is called the Dharma Jewel. The wisdom that awakens to the principle being venerable is called the Buddha Jewel. Vairocana omnipresent in all places, where phenomena are identical to principle—this harmony being venerable is called the Saṅgha Jewel. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle is the Three Jewels. Because the principle of the three truths is not awakened [by itself], it is the Dharma Jewel. Because the wisdom of the three truths can awaken [to it], it is the Buddha Jewel. Because the three truths and the three wisdoms correspond and harmonize, it is the Saṅgha Jewel. Without the truth, wisdom does not arise; without wisdom, the truth is not revealed. If wisdom is not harmonious, it cannot function extensively to benefit sentient beings. Both kinds are venerable and precious; therefore both are called jewels. / Tenth, contemplating the citta to illuminate the three virtues: what are the three, and what are the virtues? Dharmakāya, prajñā, and liberation are the three. Permanence, bliss, self, and purity are the virtues. First, as for the dharmakāya, 'dharma' means that which can serve as a model; the Buddhas take it as a model and thereby attain Buddhahood. Hence a sūtra says: 'That which all Buddhas take as teacher is what is called the Dharma.' 'Kāya' means accumulation: a single dharma possesses all dharmas without lack or deficiency, hence it is called 'kāya'. A sūtra says: 'My body is the true spiritual friend of all sentient beings.' Prajñā is the awakening to and understanding of the aggregation and dispersal of all dharmas as neither aggregation nor dispersal; that is, it is the awakening to and understanding of the dharma of the three truths. Liberation is being without defilement and without abiding regarding all dharmas. These three dharmas all possess the four virtues of permanence, bliss, self, and purity. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle: being identical to emptiness, one emptiness is all emptiness; there is no provisional and no middle that is not empty. Emptiness without accumulation is called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the provisional, one provisional is all provisional; there is no emptiness and no middle that is not provisional. The provisional subsumes all dharmas and is also called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the middle, one middle is all middle; there is no emptiness and no provisional that is not the middle. The middle subsumes all and is also called the storehouse; because the storehouse is complete, it is called a virtue. They are inconceivable, neither vertical nor horizontal, neither combined nor distinct. The Buddhas take identity with the middle as substance, hence it is called dharmakāya; they take identity with emptiness as life, hence it is called prajñā; they take identity with the provisional as power, hence it is called liberation. Each and every one is permanence, bliss, self, and purity without lack or deficiency; hence they are called the three virtues. Each and every one is the dharmadhātu, abundantly containing and storing; hence they are called the secret storehouse. Therefore the Vimalakīrtinirdeśa says: 'The liberation of the Buddhas should be sought within the mental conduct of sentient beings.' One should know that one's own mind is also like this, and sentient beings are also like this; since both they and I are like this, all Buddhas are also like this. Mind, Buddha, and sentient beings—these three are without distinction. / The ten kinds of threefold groupings above are also one and not one, not one and not non-one—inconceivable threefold dharmas. From beginning to end, they are only a single kind of threefold dharma: in ordinary beings, they constitute the three paths; if one enters the noble [state], they become the three virtues. The rest, in terms of principle, wisdom, practice, understanding, and so forth, constitute various threefold dharmas to serve as their retinue. Ultimately, without moving the three paths of the causal stage of sentient beings, the three virtues of the fruition stage of all Buddhas are fully completed. Root and branch are mutually present; cause and effect are simultaneous. Because of the originally present subtle principle, they are called the three natures. Because the subtle principle is not false, they are called the three truths. Confused about this subtle principle, they are called the three obstacles. Since there is the continuous clinging of transmigration through the three times, they are called the twelve links of dependent origination possessing the three sufferings. If one wishes to return to the source and revert to the origin,