大方廣佛華嚴經隨疏演義鈔 86.12

86.12

Regarding the commentary's "subsequently concluding with mind-only": this explains the sūtra's statement, "All the buddhas seen through my recollective mindfulness in this manner are entirely due to my own mind." The commentator then cites sūtras as proof. First, he cites the Contemplation Sūtra, briefly as mentioned above; later he cites the Pratyutpanna-[samādhi-sūtra], citing it in reliance upon the Śamathavipaśyanā, where the text was somewhat truncated. Now I shall cite the sūtra text fully in order. The sūtra says: "He reflects thus: 'From where did the Buddha come? Where has he gone?' He reflects to himself: 'The Buddha came from nowhere, and I too have gone nowhere.' He reflects to himself on the three realms—the desire realm, the form realm, and the formless realm—that these three realms are merely made by the mind; whatever I contemplate, I immediately see. The mind creates the Buddha-mind; one sees for oneself that the mind is the Buddha-mind, which is the tathāgata-mind (tathāgata is translated here as Rulai). It is my mind that sees the Buddha; the mind does not know the mind, the mind does not see the mind; for the mind to have ideation is delusion, while for the mind to be without ideation is nirvāṇa. These phenomena cannot be demonstrated; they are all made by thought. Even if thought is made, it is merely empty; even if there is thought, it is entirely non-existent. Thus it is, Bodhisattva Bhadrapāla! What is seen by one who is in samādhi is like this." The Buddha at that time uttered a gāthā: / "The mind does not know the mind, / The mind does not see the mind. / For the mind to have ideation is delusion; / Being without ideation is nirvāṇa. / These phenomena lack solidity; / They are always established upon the prior thought. / For one who understands and sees emptiness, / All is devoid of thoughts and ideations." / Explanation: By comparing this with the commentary, its abridgment can be known. Next, explaining the commentary text: First, it explains that the Buddha has no coming or going, and following thought one immediately sees the Buddha. Second, from "the mind creates the Buddha" downward, it explains that the contemplation of mindfulness of the Buddha as mind-only is accomplished: first, one knows that it is my mind that creates the Buddha, and there is no Buddha outside the mind; therefore, seeing the Buddha is seeing one's own mind. In saying "it is the Buddha-mind," because my mind and the Buddha's mind are not two, if one sees one's own mind one sees the Buddha-mind; suchness is the Buddha, so this is omitted and not stated. In saying "it is my mind that sees the Buddha," it concludes with mind-only: it is definitively my mind, and seeing it, there is no separate Buddha outside the mind. Therefore the commentary concludes, "The above only gathers objects back to the mind; below, it sweeps them away again": first, it sweeps away the above "the mind sees the mind itself." Now, the mind is that which sees, and the Buddha is that which is seen. A blade does not cut itself, and a finger does not touch itself; how could one's own mind turn back to see one's own mind? Subject and object are not divided, and the marks of seeing are thereby eliminated. The following sentence sweeps away the above knowing that it is my mind: since both that which knows and that which is known are the mind, they also eliminate subject and object, so there is no knowing. Therefore it concludes that having ideation is delusion. Furthermore, the alternative translation of the Pratyutpanna-[samādhi-sūtra] by the monk Jñānagupta of the Sui dynasty, namely the Mahāsaṃnipāta-Bhadrapāla[-sūtra], comprises a text of five fascicles; its first chapter is titled "Contemplation" and its second chapter is titled "Samādhi Practice." The meaning here is found in the first chapter; the rest may be understood.