宗鏡錄 96.43

96.43

The Dharmadhātusvabhāvāvatārasūtra says: 'At that time, the Elder Śāriputra left his dwelling place and went to the dwelling of the youth Mañjuśrī. Having arrived, he did not see Mañjuśrī. He then went to where the Buddha was. Having arrived, he stayed outside by a separate gate of the Buddha. At that time, the World-Honoured One said to the youth Mañjuśrī: "Mañjuśrī, this monk Śāriputra is now outside the gate, wishing to hear the Dharma. You should have him enter." / Mañjuśrī said: "World-Honoured One, whether it is the limit of that Śāriputra or the limit of the dharmadhātu, World-Honoured One, how could these two limits have an inside, an outside, or an in-between?" / The Buddha said: "No." / Mañjuśrī said: "World-Honoured One, that which is called the actual limit is also not an actual limit. Such a limit and non-limit have neither inside nor outside, neither coming nor going. World-Honoured One, the limit of the Elder Śāriputra is itself the actual limit; the realm of Śāriputra is itself the dharmadhātu. World-Honoured One, yet this dharmadhātu has neither exiting nor entering, neither coming nor going. From where did this Elder Śāriputra come, and into where should he enter?" / The Buddha said: "Mañjuśrī, if I were inside conversing with the śrāvakas, and you were outside and not allowed to enter, would your mind not produce the thought of distress?" / Mañjuśrī said: "No, World-Honoured One. Why is that? World-Honoured One, whatever Dharma is spoken is not separate from the dharmadhātu. The Tathāgata's expounding of Dharma is itself the dharmadhātu; the dharmadhātu is itself the Tathāgata realm. The realm of expounding Dharma and the dharmadhātu, as well as the realm of verbal expression, are non-dual and without distinction. All names and speakers are not separate from the dharmadhātu. World-Honoured One, by this meaning, I have no distress. World-Honoured One, even if for kalpas as many as the sands of the Ganges I did not come to the place where the World-Honoured One expounds the Dharma, at that time I would not produce attachment or pleasure, nor would I have sorrow or distress. Why is that? If there were duality, sorrow and distress would arise; because the dharmadhātu is non-dual, how could there be distress?"' / Explanation: Thus, inside and outside are limitless, and the real and conventional share a single origin. Entering into the mirror of the source, joy and sorrow do not fill the breast; abiding in the non-dual place, aversion and love do not hang upon the field of emotion. Hence we know that without going or coming, seeing the Buddha does not depart from the present thought; neither near nor far, hearing the Dharma, how could it surpass the tip of a fine hair? Only upon attaining Mañjuśrī's mind does one know the nature of things as they are; giving rise to the view of sentient beings, one spontaneously separates oneself through emotional defilements.