宗鏡錄 97.49

97.49

Ven. Si of Jizhou said: "Right now your speech is precisely your citta. This citta is the Buddha; it is the Buddha of the dharmakāya of true reality. A sūtra says: 'There are hundreds of thousands of names through three asaṃkhyeya [kalpas], established according to where he responds in the worlds.' It is like a wish-fulfilling jewel conforming to colors: when it touches blue it is blue, and when it touches yellow it is yellow; the jewel has no intrinsic color. Just as a finger cannot touch itself, a knife cannot cut itself, and a mirror cannot illuminate itself, according to the places where images appear, each is distinct, and the superior or inferior designations obtained are distinct. This citta shares the lifespan of empty space. If one enters the gate of samādhi, there is nothing that is not samādhi. If one enters the gate of signlessness, everything is signless. Wherever it is established, one completely attains the lineage gate. Speech, crying, laughing, bending, extending, looking down, and looking up all issue from the ocean of nature; hence they attain the name of the source. The Buddha with major marks and minor signs is the Buddha of cause and effect, which is the functional application belonging to the Buddha of true reality. A sūtra says: 'The thirty-two marks and eighty minor signs are all produced from thoughts of the citta.' It is also called the radiant blaze belonging to the dharma-nature; it is also called the meritorious achievement of the dharma-nature. 'In accordance with the purity of one's citta, the Buddha-land is pure.' If thoughts arise, fruits are obtained in accordance with those thoughts. Appearing in response to things is called the 'Tathāgata.' Going away in accordance with the response, there is therefore nothing sought; at all times, there is not a single dharma that can be attained. Naturally this is attaining the Dharma; one does not attain again by means of attaining. Therefore, dharma does not know dharma; dharma does not hear dharma. Equality is the Buddha; the Buddha is equality. One does not further practice equality by means of equality; hence it is said to be 'solitary and without companion.' When deluded, one is deluded about awakening; when awakened, one is awakened about delusion. Delusion simply remains self-deluded; awakening simply remains self-awakened. There is not a single dharma that is not produced from the citta; there is not a single dharma that does not perish from the citta. Therefore delusion and awakening are completely within the one mind. Hence it is said: 'A single dust mote contains the dharmadhātu.' 'Neither citta nor Buddha' truly means that the fundamental nature surpasses all quantities; without sagely eloquence, it cannot be expressed by eloquence. There is no Buddha to become, and no path to cultivate. A sūtra says: 'If one knows that the Tathāgata constantly speaks no dharma, this is called being fully endowed with much learning.' That is, seeing one's own citta is being fully endowed with much learning. Therefore, that grasses and trees possess Buddha-nature is all because of the one mind, and because eating food performs Buddha-work, and wearing clothes performs Buddha-work."