景德傳燈錄 30.18

30.18

The supreme Way is rooted in the mind; the dharmas of the mind are rooted in non-abiding. The substance of the non-abiding mind is numinously aware, unfailingly clear, its nature and characteristics completely tranquil. Comprehending all virtues and functions, it embraces both the internal and the external. It can be deep and it can be vast; it is neither existent nor empty. It is neither born nor destroyed; it has neither end nor beginning. Seeking it, one cannot obtain it; abandoning it, one cannot depart from it. Deluded about direct perception, one is beset by the turmoil of affliction and suffering; awakened to the true nature, the clear emptiness is open and thoroughly unobstructed. Although this mind is the Buddha, only those who realize it can know it. Yet if there is realization and knowing, the sun of wisdom sinks into the realm of being; if there is no illumination and no awakening, dark clouds veil the gate of emptiness. If not a single thought arises, the limits before and after are severed; the body of illumination stands solitary and independent, and both objects and self are as such. Reaching directly to the source of the mind, there is neither wisdom nor attainment; there is no grasping and no discarding, no opposition and no cultivation. Yet delusion and awakening mutually depend on each other, just as the true and the false stand in opposition. If one seeks the true and discards the false, it is like running away from one's shadow to tire the body; if one realizes that the false is identical with the true, it is like resting in the shade, where the shadow vanishes. If, being free of mind, one forgets illumination, then the myriad thoughts are completely cast away; if, letting things take their course, one is tranquil and aware, then the myriad practices arise from it. Free and unconstrained, let it go or stay; in quiet reflection, perceive its source and flow. Speech and silence never depart from the dark subtlety; motion and stillness have not left the dharmadhātu. Speaking of cessation, both knowing and tranquility are forgotten; discussing contemplation, tranquility and knowing are both illuminated. Speaking of realization, it cannot be shown to others; explaining the principle, it cannot be understood without realization. Therefore, awakening to tranquility, there is no tranquility; true knowing has no knowing. With the one mind of non-dual knowing and tranquility, one accords with the Middle Way wherein emptiness and existence are both fused. Neither abiding nor clinging, neither gather nor retract. Both right and wrong are forgotten; subject and object are both extinguished. When this extinction itself is tranquil, prajñā appears before you. Prajñā is not newly born outside the mind; the nature of wisdom is inherently complete. Yet original tranquility cannot manifest on its own; it truly depends on the function of prajñā. Prajñā and the nature of wisdom reciprocally accomplish each other; original wisdom and initial cultivation truly do not have two separate substances. When both are forgotten and one correctly enters, marvelous enlightenment is perfectly luminous. When beginning and end encompass each other, cause and effect completely interpenetrate. In thought after thought one becomes a Buddha, for there is not a single thought that is not the Buddha-mind; everywhere one attains the Way, for there is not a single particle of dust that is not a Buddha-realm. Therefore, the true, the false, objects, and self—raise one, and all are completely gathered in; mind, Buddha, and sentient beings blend seamlessly into one and the same end. Hence we know that in delusion, the person follows dharmas, and dharmas have ten thousand differences, so people are not the same; in awakening, dharmas follow the person, and all persons share one wisdom that fuses the ten thousand realms. When words are exhausted and thoughts are extinguished, what cause and what effect can there be? The substance is inherently tranquil and solitary; who is identical and who is different? Only when one forgets mental attachments and remains empty and luminous will the ebb and flow blend harmoniously. It is like the moonlight penetrating the water, empty yet visible; or a mirror reflecting forms without a mind, illuminating yet ever empty.