宗鏡錄 90.5.5

90.5.5

To thoroughly comprehend that the three obstacles of today are originally identical to the three natures is called the three contemplations. The revelation of the wondrous principle is called the three virtues. Furthermore, the tracks are the practitioner, referred to as the three dharmas. What is illuminated is the three truths; what is brought forth is the three contemplations; when the contemplations are accomplished they become the three knowledges; teaching others is called the three terms; and returning to the source is called the three destinations. When this kind of meaning is attained, everything becomes a Dharma-door. Now again, by means of the three tracks, one may correlate and connect with the three paths in the cause: first, the path of suffering; second, the path of afflictions; third, the path of karma. The path of suffering is the track of true nature. A sūtra says: 'The worldly characteristics are permanently abiding.' Is this not that very saṃsāra being the dharmakāya? The path of afflictions is the track of contemplative illumination. Contemplative illumination originally illuminates confusion; without confusion, there is no illumination. This is 'all dharmas are empty.' The track of assisting accomplishment is the path of karma. Evil is the assistance of good; without evil, there is also no good. A text says: 'A good person is the teacher of an unvirtuous person; an unvirtuous person is the resource of a good person.' A sūtra says: 'Because we are mindful of the Buddha, we must endure these matters.' If evil does not come upon us, we could not apply mindfulness. Therefore it is said: 'A good friend is Devadatta.' It is also said: 'Suffering is the dharmakāya; it is not because it becomes apparent that it is called the dharmakāya. Greed, hatred, and ignorance are prajñā; it is not because they can illuminate that they are called prajñā. There is nothing to be illuminated, and their nature is spontaneously clear. Karmic actions and fetters are all called liberation; it is not by severing bonds that one is liberated, nor is there any substance that can be bound, nor anyone capable of binding; hence it is called liberation.' Furthermore, an ancient master of virtue said: 'It should be said that when the obstacles and encumbrances on the Buddha-stage are exhausted, it is called liberation. The true nature of the substance of form is the Tathāgata's body. The complete brilliance of sarvākārajñatā is great prajñā. These three things are the self; where could there be horizontal or vertical [distinctions]? The self is these three things; how could difference be established? Abiding in this way is great nirvāṇa.' This is truly because all buddhas are just the one form and mind. Mind is the transformer, and form is what is transformed. What is transformed is the objective characteristic and the seeing; what transforms is the self-witnessing [aspect]. Since substance has no difference, who can speak of horizontal or vertical? It is simply due to failing to understand the conditioning of the mind that two false thoughts arise. Object-fetters and coarseness thereby form hindrances. Delusion grasps form and marks as the body belonging to oneself. The arising of a body belonging to oneself truly originates from the darkness of ignorance. Because it is covered by the darkness of ignorance, one sees dying and sees living. Dying and living toss one about, and the mind also transmigrates. The suffering of transmigration has always been within body and mind. If one can understand mind and objects, then false thoughts do not arise. When object-fetters are eliminated, coarseness is also dispelled, hindrances are eternally severed, and liberation is thereby accomplished. Comprehending that form and marks are all manifestations of the nature of the storehouse, there is no longer anything belonging to oneself: this is the Tathāgata's body. Illuminating the profound and subtle aspects of the ādāna, uncovered by the darkness of ignorance: this is mahāprajñā. Awakening to this original nature as originally unborn, its substance and function are inexhaustible, and ultimately never cease. Furthermore, concerning the three virtues, there is attainment through nature before the path, partial attainment during the path, and ultimate attainment after the path. As for attainment through nature: as the Vimalakīrti-sūtra says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, not two suchnesses.' This is the dharmakāya attained through nature. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is prajñā attained through nature. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is liberation attained through nature. This refers to the complete attainment through nature before the path. Complete partial attainment during the path: that is, the fifty-one stages from the ten abodes to equal awakening, wherein one completely cultivates wisdom and eradication. Complete ultimate attainment after the path: that is, the meaning on the fruit stage. Having understood attainment through nature, one must fully pass through the latter two virtues, using the five kṣāntis and the six identifications to sift out errors and excesses, straight until reaching the complete and ultimate stage of wondrous awakening. If one enters into this Record, the eye of wisdom is clear and pure, with complete cultivation and complete understanding, simultaneous illumination and simultaneous cessation; the two birds fly together, not falling into one-sided views. The one meaning does not stir, yet distinctions are completely clear. Like a mirror hung in a high hall, devoid of intention yet illuminating the void, the myriad forms are all reflected without distinguishing between beautiful and ugly. With a quiet mind that has severed permanence and impermanence, one illuminates the complete principle of permanence and impermanence. Cessation and illumination are unhindered; refutation and establishment are simultaneous. It is neither permanent nor impermanent, yet permanent and impermanent. Permanence and impermanence are discussed solely in terms of the true nature. Each and every nature contains the boundless. The Vimalakīrti-sūtra says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Master Huiyuan said: 'Exhausting the principle of the real mark is called "ultimate". Substance being tranquil and unconditioned is called "neither arising nor ceasing". Because this neither arising nor ceasing is the true nature of that impermanence, it is called the meaning of impermanence.' Dharma Master Sengzhao said: '"Ultimately" is a definitive word. The Hinayana contemplation of dharmas takes arising and ceasing as the meaning of impermanence. The masters of the Mahāyāna take non-arising and non-ceasing as the meaning of impermanence. The name "impermanence" is the same, yet the profound purport is completely distinct. Its path is empty and subtle, hence it is not what ordinary sentiments can measure. As for wondrously grasping its principle, is it not only Vimalakīrti?' Dispelling permanence, it is therefore called impermanence; it does not mean there exists an impermanence. Because impermanence and permanence are both absent, it says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Furthermore, it is not permanent because the nature penetrates the characteristics; it is not impermanent because the characteristics penetrate the nature. As the Sūtra of the Woman Āmrapālī says, arising and ceasing and non-arising and non-ceasing are explained in intertwining fashion. In the sūtra, answering Mañjuśrī, she says: 'If one knows that all dharmas ultimately arise and cease, changing without constancy like illusory marks, and can preach in accordance with what is fitting, this is the meaning of permanence. Because the arising of all dharmas cannot arise of itself, and their ceasing cannot cease of itself. What is impermanence? It means that if one knows that all dharmas are ultimately neither arising nor ceasing, following such marks, and can preach in accordance with what is fitting, this is the meaning of impermanence. Because all dharmas are sovereign, changing without constancy, clearly unable to attain [existence] of themselves. Following [this], for those who know and speak in this way, it is the meaning of permanence.' Interpretation: This idea precisely reveals that nature and characteristics mutually interpenetrate, and the two meanings are mutually accomplished. The marks of arising and ceasing are exhausted, and impermanence is precisely permanence; therefore, non-arising and non-ceasing is the meaning of impermanence. Changing in accordance with conditions, permanence is precisely impermanence;