宗鏡錄 92.9

92.9

Answer: It is through counteracting those differentiated defiled dharmas that the differentiated myriad virtues of initial awakening are accomplished. The *Awakening of Faith* states: "In contrast to the differentiated defiled dharmas such as karmic consciousness, the original awakening is spoken of as having nature-virtues as numerous as the sands of the Ganges." Defilement and purity such as these are both manifested by tathatā in accordance with conditions; they appear so, yet lack substantiality. Since defiled dharmas are already empty, how could pure dharmas exist? The *Vimalakīrti-sūtra* states: "Seeing the true nature of defilement, there is no characteristic of purity." Furthermore, that which is called "pure" acquires its name in opposition to defilement. Because adventitious kleśas defile without truly defiling, soiling the true nature, it is called "defilement." Because the prajñā of initial awakening purifies without truly purifying, awakening to the original mind, it is called "purity." Therefore, the one mind of tathatā is tranquil and unmoving; names and meanings are merely adventitious, and defilement and purity are originally empty. The ancestral master said: "The nature is originally pure; when purity is free of any characteristic of purity, only then does one see my mind." A verse in the *Avataṃsaka-sūtra* says: "If there is someone who knows that the Tathāgata's / Substance and marks are non-existent, / And by cultivation attains clear comprehension, / Such a person will swiftly become a buddha." Therefore, a sūtra says: "All sentient beings from the beginningless past have constantly entered nirvāṇa. Bodhi has no characteristic that can be cultivated, nor any characteristic that can be produced; in the end nothing is attained, and there are no visible marks that can be seen. As for those who see visible marks, know that these are all illusory functions according with defilement; they are not the mark of non-empty wisdom-form, for the mark of wisdom is unobtainable." An explanation says: "Illusory functions according with defilement are untainted dharmas. The illusory nature of defilement being intrinsically differentiated is the dharma of avidyā. Because that avidyā is confused about the principle of equality, its nature is intrinsically differentiated. All untainted dharmas accord with the emptiness of the nature of equality; discussed in terms of their nature, there is no differentiation. It is merely in accordance with the differentiated characteristics of defiled dharmas that untainted [dharmas] are spoken of as having differentiation." Furthermore, if one can contemplate the mind's nature, [it is] naturally so (*dharmatā*); revealing the merits arisen from the nature is an inexhaustible dharma-gate, not a matter of differentiation. As the *Akṣayamatinirdeśa-sūtra* states: "What is the bodhisattva's station of mindfulness of mind? ... 'Even down to: I must now diligently cultivate and accumulate adornments without departing from the mind's nature.' What is the mind's nature? What are adornments? The mind's nature is like an illusion, without master, without agent, and without designation. Adornments are: whatever giving is performed is entirely dedicated to adorning and purifying the buddha-lands, down to attaining anuttarā samyaksaṃbodhi with a single thought's wisdom. Śāriputra, this is called the bodhisattva's station of mindfulness of right mind, which is inexhaustible." Explanation: Although the mind is empty in nature, it can accomplish the myriad practices. Comprehending it, one suddenly completes right awakening; cultivating it, one extensively provides adornments. Therefore, it is said that although its substantial nature is empty, it can accomplish principles and rules. It is also said: "Because there is the meaning of emptiness, all dharmas can be accomplished." If one departs from this gate of true emptiness, not a single dharma can be established; then the bodhisattva practices would be abandoned, and the Buddha path would not be accomplished—just as, if not relying on the wind-wheel, the world would collapse and be destroyed.