入楞伽心玄義 1.22

1.22

Seventh, regarding dependent origination being consciousness-only: all of the teachings expounded above are nothing other than manifestations of consciousness-only; therefore, they all take vijñaptimātra as their essence. However, there are two meanings: first, in terms of the existence or nonexistence of the archetype and reflection; second, the mutual subsumption of speaker and hearer. Regarding the former, there are four propositions: First, archetype only and no reflection, as taught in the Hīnayāna: there is only what is external to the mind, and no consciousness-only. This is established by the treatise master Dharmatrāta. Second, both archetype and reflection exist: through the sovereign conditioning power of the good roots of sentient beings who hear the Dharma, the causal seeds for benefiting others in the Buddha's mind are triggered, and characteristics of text and meaning arise upon the Buddha's wisdom, which is called the archetype-characteristic teaching; through the sovereign conditioning power of this teaching of the Buddha, the contaminated and uncontaminated seeds of the hearers are triggered, and characteristics of text and meaning arise upon the consciousness of the hearers, serving as the reflection-characteristic teaching. Therefore, the archetype is outside the mind and the reflection is inside the mind, because this school accepts that the Buddha's forms, sounds, and various virtues exist outside the minds of sentient beings. Treatise masters such as Dharmapāla all establish this meaning. Third, reflection only and no archetype: separated from the minds of sentient beings, the Buddha-fruit consists solely of suchness and the wisdom of suchness; through the sovereign conditioning power of great compassion and great vows, the forms and sounds of the Buddha expounding the Dharma manifest within the minds of those transformed sentient beings whose faculties have matured; there are no forms, sounds, or virtues of the Tathāgata outside the mind. Treatise masters such as Nāgasena and Sāramati both establish this meaning. Fourth, neither archetype nor reflection: the reflection manifested within the mind has no essence apart from the mind; therefore, both archetype and reflection are completely nonexistent. Nāgārjuna and Āryadeva mostly establish this meaning. Second, regarding the mutual subsumption of speaker and hearer, there are also four propositions: First, the sentient beings who are transformed have no separate intrinsic nature. Taking the tathāgatagarbha as the nature of sentient beings, the Buddha's wisdom realizes this as its own nature; therefore, sentient beings in their entire essence are manifested within the Buddha's wisdom. The second fascicle of the Buddha-Nature Treatise, in the "Chapter on the Tathāgatagarbha," states: "All sentient beings are entirely within the Tathāgata's wisdom, and therefore it is called garbha. Because the wisdom of suchness accords with the realm of suchness, absolutely no sentient beings go beyond the realm of suchness, and all are embraced and sustained by the Tathāgata; therefore, the sentient beings who are contained are called the tathāgatagarbha." The explanation says: From this, one should know that the sentient beings who are transformed in their entire essence reside completely within the Buddha's wisdom, let alone the expounded teaching; therefore, it takes only the Buddha's mind as its essence. Second, the Buddhas who are capable of transforming have no separate intrinsic nature. The wisdom that realizes the truth is of one taste with the truth; the delusions of sentient beings take the truth as their nature; thus the Buddha's essence is within the minds of sentient beings, giving rise to function on the basis of essence. Since the Buddha's form, sound, and so forth arise from the essence of the sentient beings' minds, they remain within the dependently arisen minds of sentient beings; therefore, such matters as the Buddhas' forms and sounds are still matters within the minds of sentient beings, let alone the spoken teachings; therefore, everything is consciousness-only of sentient beings. Third, because the former two meanings are not separated, they manifest together without obstruction. That is to say, sentient beings within the Buddha's mind listen to the Buddha expounding the Dharma within the sentient beings' minds, and the Buddha within the sentient beings' minds expounds the Dharma for the sentient beings within the Buddha's mind; therefore, they completely subsume each other, each without obstruction. Fourth, the Buddha being only the mind of sentient beings, the characteristics of the Buddha are exhausted; sentient beings being only the mind of the Buddha, the characteristics of sentient beings are exhausted. Since both aspects cancel each other out and both speaker and hearer disappear, what teaching-essence could there be? Combining the above four propositions into a single matter: wholly this and wholly that, immediately existent and immediately nonexistent, unobstructed and unimpeded—one can understand this through contemplation.