宗鏡錄 39.3

39.3

答。此出大般涅槃經。最後垂示。總前教迹。同此指歸。以四念處。即是宗鏡所明一切眾生身受心法。如經云。佛告阿難。如汝所問。佛涅槃後依何住者。阿難。依四念處。嚴心而住。觀身性相。同於虛空。名身念處。觀受不在內外。不住中間。名受念處。觀心但有名字。名字性離。名心念處。觀法不得善法。不得不善法。名法念處。阿難。一切行者。應當依此四念處住。又云。譬如國王。安住己界。身心安樂。若在他界。則得眾苦。一切眾生。亦復如是。若能自住於己境界。則得安樂。若至他界。則遇惡魔。受諸苦惱。自境界者。謂四念處。他境界者。謂五欲也。華手經云。佛告跋陀婆羅。於爾時世。一切善人應作是念。我等當自依四念處。四念處者。於聖法中。一切諸法。皆名念處。何以故。一切諸法常住自性。無能壞故。一切諸法皆名念處者。故知即法是心。即心是法。皆同一性。豈能壞乎。若有二法。則能相壞。大寶積經偈云。得無動處者。常住於無處。無動處者。則自心境界。此境界。即無處所。如金剛三昧經云。心無邊際。不見處所。論釋云。心無邊際者。歸一心原。心體周遍。遍十方。故無邊。周三世故無際。雖周三世。而無古今之殊。雖遍十方。而無此彼之處。故言不見處所。大法炬陀羅尼經云。夫念處者。云何念義。當知是念。無有違諍。隨順如法。趣向平等。遠離邪念。無有移轉。及諸別異。唯是一心。入不動定。若能如是。名為念義。如天台智者。廣述真詮。大小兼弘。教觀雙辯。末後唯說觀心論章。意亦如是。亦如祖師馬鳴菩薩。廣釋經造論。末後唯製一卷略論。名大乘起信論云。有摩訶衍。能起大乘信根。立心真如心生滅二門。總論一心。別開體用。若了此一心大旨。即是起一切眾生大乘信根。若未信者。設經無量億劫。廣大修行。不入祖佛正宗。皆是假名菩薩。以此一論之要義。總攝諸部之廣文。以源攝流。有何不盡。亦是諸聖製作大意。亦是宗鏡本懷。乃諸佛所知。群賢所證。眾德所備。萬行所弘。妙義所詮。究竟所趣。此四念處。破八顛倒。一不淨中作淨想。二苦中作樂想。三無常中作常想。四無我中作我想。此是外道凡夫四倒。又一淨中作不淨想。二樂中作苦想。三常中作無常想。四我中作無我想。此是二乘四倒。共成八倒。是以修四念處觀。破八顛倒。於中而般涅槃。是十方諸佛出世本懷。究竟指歸祕密藏中。最後放捨身命之處。正當宗鏡大旨。一心法門。輔行記云。四念處觀者。一一念處。皆悉先明空假破倒。次以中道結成祕藏。自他俱滿。義兼大小。言俱破者。既以中道顯祕密藏。故四念處咸皆破倒。何者。以即空故。破常倒。義兼於小。以即假故。破無常倒。義兼於大。中道為正。故曰義兼大小。以即中故。雙照大小。雙非大小。即是雙照雙破八倒。三諦相即。兼無前後。破無次第。即破即立。即照即遮。四榮四枯者。大涅槃經云。東方雙者。喻常無常。南方雙者。喻樂無樂。西方雙者。喻我無我。北方雙者。喻淨不淨。四方各雙。故名雙樹。方面皆悉一枯一榮。榮喻於常等。枯喻無常等。如來於中北首而臥。入般涅槃。表非枯非榮。榮即表假。枯即表空。即是於其空假中間。而入祕藏。後分經云。東方一雙。在於佛後。西方一雙。在於佛前。南方一雙。在於佛足。北方一雙。在於佛首。入涅槃已。東西二雙合為一樹。南北二雙亦合為一。二合皆悉垂覆如來。其樹慘然。皆悉變白。常無常等。二即不二。常樂我淨。遍覆法界故。二合垂覆如來。即是如來契於祕藏。亦是念處無非寂滅。白者。即是眾色之本。常等稱本。故名為變白。言北首者。增一阿含云。表於佛法久住北天。長阿含第四云。佛告阿難。安我頭南首。面向北。則使佛法久住不滅。況涅槃終極。不表祕藏耶。然一代教門。凡諸所表。文義顯著。莫過雙樹。以四念處。能為大小觀行初門。是故爾也。殷勤遺囑。意在於斯。又但凡夫謂身為淨。言受是樂。執心是常。計法為我。由斯四倒。而起貪愛無明。而有諸行乃至老死。苦集浩然。八萬四千煩惱火。燒於五陰舍宅。故法華經云。四面俱時歘然火起。即喻四倒。若小乘觀人。即觀身不淨。破於淨倒。觀受是苦。破於樂倒。觀心無常。破於常倒。觀法無我。破於我倒。是則由前迷心顛倒。謂身是常樂我淨故。起貪愛諸煩惱。今既觀知身是不淨。乃至苦無常無我。則不起貪愛。無明。行識。乃至老死滅。則生死河傾。涅槃海滿。即是競共推排。爭出火宅。到無畏處。為是因緣。勸為小行之人。令依念處修道也。大乘四念處者。觀生死五陰之身。非枯非榮。即大寂定。涅槃經云。色解脫涅槃。乃至識解脫涅槃。若修此念處觀。即是觀一切六道眾生。即是常樂我淨大涅槃。具足佛之知見。如常不輕圓信成就。經云。施城中最下乞人。與難勝如來等。是則豈可分別是田非田。可施不可施耶。故念處觀。即平等種子。若不修。則見生死涅槃有異。凡聖有殊。聖是敬田。即崇仰而施。凡是悲田。則厭賤而不捨。若入一心平等法界念處法門。則無分別。夫四念處者。念即觀慧之心。處即智照之境。能所冥合。唯是一心。今依天台四念處觀。略明四教四念處。四句分別者。若非苦非樂。結成生滅苦樂。乃至非我非無我。結成無我。是三藏意。若非苦非樂。結成無苦無樂之苦樂。屬通教攝。淨名經云。五受陰通達空無所起。是苦義。結受念處觀。如大品不淨觀。即是摩訶衍。皆不可得故。以是不淨心觀色。自念我身未脫是法。未免三界生。猶應受百千生死。故言未脫。引廣乘品。成身念處觀。諸法不生不滅。是無常義。結成心念處觀。於我無我而不二。是無我義。結成法念處觀。是通教意。若作非常非無常。結成常。非垢非淨。結成淨。非苦非樂。結成樂。非我無我。結成我。即我別教。常樂我淨斷惑。歷別來證也。若作非垢非淨。雙照垢淨。非苦非樂。雙照苦樂。非常非無常。雙照常無常。非我非無我。雙照我無我。結成圓教。圓心修習。不斷煩惱而入涅槃。又前三教藏通別等。非今所用。是以略引。今重廣引圓四念處文。助成後信。四念處觀。云。四念處者。念是觀慧。大論云。念想智。皆一法異名。初錄心名念。次習行名想。後成辦名智。處者境也。皆不離薩婆若。能觀之智。照而常寂。名之為念。所觀之境。寂而常照。名之為處。境寂智亦寂。智照境亦照。一相無相。無相一相。即是實相。實相即是一實諦。亦名虛空佛性。亦名大般涅槃。如是境智。無二無異。如如之境。即如如之智。智即是境。說智及智處。皆名為般若。亦例云。說處及處智。皆名為所諦。是非境之境。而言為境。非智之智。而名為智。亦名心寂三昧。亦名色寂三昧。亦是明心三昧。亦是明色三昧。請觀音經云。身出大智光。如燒紫金山。大涅槃經云。光明者。即是智慧。金光明經云。不可思議智境。不可思議智照。此諸經。皆明念只是處。處只是念。色心不二。二而不二。為化眾生。假名二說耳。此之觀慧。只觀眾生一念無明心。此心即是法性。為因緣所生。即空即假即中。一心三心。三心一心。此觀亦名一切種智。此境亦名一圓諦。一諦三諦。三諦一諦。諸佛為此一大事因緣出現於世。欲令眾生佛知見開。諸佛出世事足。大涅槃經云。王道夷坦。無量義經云。行大直道。無留難故。法華經云。具足道。雖言三智。其實一心。為向人說。令易解故。而說為三。若教道。為言。所斷煩惱。如翻大地。河海俱覆。似崩大樹。根枝悉倒。用此智斷惑。亦復如是。通別塵沙無明。一時清淨。無量功德。諸波羅蜜萬行法門。具足無減。佛法祕藏。悉現在前。大品經云。諸法雖空。一心具足萬行。大涅槃經云。發心畢竟二不別。法華經云。本末究竟等。等故。名妙覺平等道。當知此慧。即法界心靈之原。三世諸佛無上法母。以法常故。諸佛亦常。樂我淨等。亦復如是。亦名寶所。亦名祕藏。佛及一切之所同歸。前三藏隘路。不得並行。通教共稟共行共入。入不能深。別教紆迴。歷別遙遠。即不能達。今此念處。曠若虛空。際於無際。猶如直繩直入西海。故名圓教四念處耳。張衡曰。翔鵾仰而不逮。況青鳥與黃雀。當知前三念處所不能及。唯圓念處。孤飛獨運。陵摩絳霄。無上。無等。無等等。竪無高蓋。故言無上。橫無儔例。故言無等等。等於十方三世諸佛。言無等等也。欲重說此義。更引天親唯識論。唯是一識。復有分別識。無分別識。分別識者。是識識。無分別者。似塵識。一切法界。所有瓶衣車乘等。皆是無分別識。龍樹云。四念處。即摩訶衍。摩訶衍。即四念處。一切法趣身念處。即是一性。色得有分別色。無分別色。分別色者。如言光明。即是智慧是也。無分別色。即是法界。四大所成色。皆是無分別等。是色心不二彼既得作兩識之名。此亦作兩色之說。若色心相對。離色無心。離心無色。若不得作此分別色。無分別色。云何得作分別識。無分別識耶。若圓說者。亦得唯色唯聲唯香唯味唯觸唯識。若合論。一一法皆具足法界。諸法等故。般若等。內照既等。外化亦等。即是四隨逐物情有難易。

Answer: This comes from the Mahāparinirvāṇasūtra, as the final instruction handed down. It sums up all prior traces of teaching, which together converge on this point. For the four smṛtyupasthānas are precisely what is clarified in the Mirror of the Source: the body, sensations, citta, and dharmas of all sentient beings. As the sūtra says: “The Buddha addressed Ānanda: ‘As to your question regarding what one should rely upon and dwell in after the Buddha's nirvāṇa: Ānanda, one should rely upon the four smṛtyupasthānas, adorning the citta and dwelling therein. Contemplating the nature and characteristics of the body as identical to empty space is called the smṛtyupasthāna of the body. Contemplating sensations as being neither internal nor external, nor abiding in between, is called the smṛtyupasthāna of sensation. Contemplating the citta as having only a name, while the nature of the name is free [from substantiality], is called the smṛtyupasthāna of the citta. Contemplating dharmas as yielding neither good dharmas nor unwholesome dharmas is called the smṛtyupasthāna of dharmas. Ānanda, all practitioners should dwell relying upon these four smṛtyupasthānas.’ It also says: ‘For example, if a king dwells securely within his own territory, his body and citta are peaceful and happy; if he is in another’s territory, he incurs manifold sufferings. All sentient beings are also just like this: if they can abide within their own sphere, they attain peace and happiness; if they go to another’s sphere, they encounter evil Māra and suffer various afflictions. One’s “own sphere” refers to the four smṛtyupasthānas; “another’s sphere” refers to the five desires.’ The Kuśalamūlasaṃparigrahasūtra says: “The Buddha addressed Bhadrapāla: ‘At that time, all good persons should generate this thought: “We shall ourselves rely on the four smṛtyupasthānas.” As for the four smṛtyupasthānas, within the noble Dharma, all dharmas are called smṛtyupasthāna. Why is this? Because all dharmas eternally abide in their own-nature and cannot be destroyed.’” Since all dharmas are called smṛtyupasthāna, one therefore knows that phenomena are precisely citta, and citta is precisely phenomena; they are all of the same nature. How could they be destroyed? If there were two dharmas, they could destroy each other. A verse in the Mahāratnakūṭasūtra says: “One who attains the unmoving place / constantly abides in no place.” The unmoving place is the sphere of one’s own citta; this sphere is itself without any location. As the Vajrasamādhisūtra says: “The citta is boundless; no location is seen.” The commentary explains: “‘The citta is boundless’ means returning to the source of the one mind. The substance of citta is all-pervading: it pervades the ten directions, hence it is boundless; it encompasses the three times, hence it has no limit. Although it encompasses the three times, it has no distinction between past and present; although it pervades the ten directions, it has no location of ‘here’ or ‘there.’ Therefore it is said that ‘no location is seen.’” The Mahādīpadhāraṇīsūtra says: “Now, as for the smṛtyupasthānas, what is the meaning of ‘mindfulness’? One should know that this mindfulness is without contention, accords with the Dharma, tends toward equanimity, is far removed from wrong mindfulness, and is without shifting or diversity. It is purely the one mind, entering into unmoving samādhi. If one can be like this, it is called the meaning of ‘mindfulness.’” Just as Tiantai Zhizhe broadly expounded the true purport, propagating both the Great and Small [Vehicles] and elucidating both doctrine and contemplation, yet at the very end only composed the essay of the Guanshin lun (Treatise on Contemplating the Mind), his intention was likewise this. It is also like the ancestral master Bodhisattva Aśvaghoṣa, who broadly commented on sūtras and composed treatises, yet at the very end composed only a one-fascicle summary treatise titled Mahāyānaśraddhotpādaśāstra (Treatise on the Awakening of Faith in the Mahāyāna), which says: “There is a Mahāyāna that can awaken the faculty of faith in the Great Vehicle.” It establishes the two gates of the citta as tathatā and the citta as arising and ceasing, comprehensively discussing the one mind and distinctly opening substance and function. If one understands this overarching purport of the one mind, it is precisely the awakening of the faculty of faith in the Great Vehicle in all sentient beings. If one does not yet believe, even if one undertakes vast cultivation over immeasurable billions of kalpas, so long as one does not enter the correct source of the patriarchs and Buddhas, one is merely a nominal bodhisattva. Through the essential meaning of this single treatise, the extensive texts of the various sections are completely subsumed. Gathering the streams through the source, what would not be exhausted? This is also the overarching intention behind the compositions of all the sages, and the original intent of the Mirror of the Source. It is what all Buddhas know, what all the worthy realize, what all virtues are endowed with, what the ten thousand practices propagate, what the wondrous meanings expound, and what is ultimately tended toward. These four smṛtyupasthānas destroy the eight inversions: first, conceiving the impure to be pure; second, conceiving suffering to be pleasure; third, conceiving the impermanent to be permanent; fourth, conceiving the non-self to be self. These are the four inversions of non-Buddhists and ordinary beings. Furthermore, first, conceiving the pure to be impure; second, conceiving pleasure to be suffering; third, conceiving the permanent to be impermanent; fourth, conceiving the self to be non-self. These are the four inversions of the two vehicles. Together they constitute the eight inversions. Therefore, cultivating the contemplation of the four smṛtyupasthānas destroys the eight inversions, and entering parinirvāṇa therein is the original intent behind the appearance of the Buddhas of the ten directions in the world, the ultimate convergence into the secret treasury, and the place of finally casting off body and life. It corresponds precisely to the great purport of the Mirror of the Source: the Dharma gate of the one mind. The Fuxing ji says: “As for the contemplation of the four smṛtyupasthānas, each and every smṛtyupasthāna first clarifies emptiness and conventionality to destroy the inversions, and next, through the Middle Way, brings the secret treasury to completion. Self and other are both fulfilled, and the meaning encompasses both the Great and Small [Vehicles]. The statement that ‘both are destroyed’ means: since the secret treasury is revealed through the Middle Way, all four smṛtyupasthānas destroy the inversions. Why? Because being identical to emptiness, it destroys the inversion of permanence, with its meaning encompassing the Small [Vehicle]. Being identical to conventionality, it destroys the inversion of impermanence, with its meaning encompassing the Great [Vehicle]. With the Middle Way as the correct, it is therefore said that ‘its meaning encompasses both Great and Small.’ Because it is identical to the Middle, it simultaneously illuminates both Great and Small, and simultaneously negates both Great and Small. That is, it simultaneously illuminates and destroys the eight inversions. The three truths are mutually identical, with neither before nor after; the destruction has no sequential order—immediate destruction is immediate establishment, immediate illumination is immediate concealment. As for the four flourishing and four withering, the Mahāparinirvāṇasūtra says: ‘The eastern pair illustrates permanence and impermanence; the southern pair illustrates pleasure and non-pleasure; the western pair illustrates self and non-self; the northern pair illustrates purity and impurity. There is a pair in each of the four directions, hence they are called the twin trees.’ On each side, one withers and one flourishes. Flourishing illustrates permanence and so forth; withering illustrates impermanence and so forth. The Tathāgata lay down in their midst with his head to the north and entered parinirvāṇa, manifesting neither withering nor flourishing. Flourishing manifests conventionality; withering manifests emptiness. That is, entering the secret treasury precisely between emptiness and conventionality. The Latter Section Sūtra says: ‘The eastern pair was behind the Buddha; the western pair was before the Buddha; the southern pair was at the Buddha’s feet; the northern pair was at the Buddha’s head. After he entered nirvāṇa, the eastern and western pairs joined into a single tree, and the southern and northern pairs also joined into a single tree. Both united pairs bowed down to cover the Tathāgata. The trees grew somber and completely turned white.’ Permanence and impermanence, and so forth, are two yet non-dual; permanence, bliss, self, and purity completely cover the dharmadhātu. Therefore, the two unions bowing down to cover the Tathāgata means that the Tathāgata accords with the secret treasury, and also that the smṛtyupasthānas are none other than quiescence. White is the root of all colors; permanence and so forth are called the root, hence it is said they ‘turned white.’ As for having the head to the north, the Ekottarika Āgama says: ‘It manifests the long abiding of the Buddha's Dharma in the northern heavens.’ The fourth fascicle of the Dīrgha Āgama says: ‘The Buddha addressed Ānanda: “Place my head to the south, facing north, so that the Buddha's Dharma may abide long and not be destroyed.”’ How much more so for the ultimate consummation of nirvāṇa—how could it not manifest the secret treasury? Throughout the teachings of an entire lifetime, of all that was manifested, nothing has texts and meanings more prominent than the twin trees. Because the four smṛtyupasthānas can serve as the initial gateway for the contemplations and practices of both the Great and Small [Vehicles], it was therefore so. The earnest bequest had its intent precisely here. Furthermore, ordinary beings simply consider the body pure, say sensation is pleasure, grasp citta as permanent, and calculate dharmas to be a self. Due to these four inversions, greed, attachment, and avidyā arise, whereupon there are formations up to old age and death. The accumulation of suffering is vast; the fires of eighty-four thousand kleśas burn the house of the five aggregates. Therefore the Lotus Sūtra says: ‘On four sides, fires suddenly burst out at the same time,’ which illustrates the four inversions. If a practitioner of the Hīnayāna contemplates, he contemplates the body as impure, destroying the inversion of purity; contemplates sensations as suffering, destroying the inversion of pleasure; contemplates citta as impermanent, destroying the inversion of permanence; contemplates dharmas as non-self, destroying the inversion of self. Thus, through the prior inverted mind that deludedly considered the body to be permanent, pleasant, self, and pure, greed, attachment, and the various kleśas arose. Now, having contemplated and known that the body is impure, and likewise suffering, impermanent, and non-self, he does not give rise to greed or attachment; avidyā, formations, and consciousness, up to old age and death, cease; the river of saṃsāra is drained dry, and the ocean of nirvāṇa is filled. This is precisely jostling and vying to escape the burning house and arrive at the place of fearlessness. For these reasons, he exhorted those of small practice to rely on the smṛtyupasthānas to cultivate the Way. The Mahāyāna four smṛtyupasthānas mean: contemplating the body of the five aggregates of saṃsāra as neither withering nor flourishing, which is the great quiescent concentration. The Nirvāṇasūtra says: ‘Rūpa is liberation and nirvāṇa… up to consciousness is liberation and nirvāṇa.’ If one cultivates this contemplation of the smṛtyupasthānas, it is precisely contemplating that all sentient beings of the six destinies are themselves the great nirvāṇa of permanence, bliss, self, and purity, fully endowed with the knowledge and vision of a Buddha. Just as Sadāparibhūta accomplished perfect faith, the sūtra says: ‘Giving to the lowest beggar in the city is equal to giving to the Tathāgata Durdharṣa.’ Thus, how could one discriminate between field and non-field, between what can be given to and what cannot be given to? Therefore, the contemplation of the smṛtyupasthānas is the seed of equality. If one does not cultivate it, one sees saṃsāra and nirvāṇa as different, and ordinary and noble as distinct. The noble being a field of reverence, one admires and gives to them; the ordinary being a field of compassion, one disdains them and will not bestow [gifts]. If one enters the Dharma gate of the smṛtyupasthānas of the one mind and the equal dharmadhātu, there is no discrimination. Now, as for the four smṛtyupasthānas: ‘smṛti’ (mindfulness) is the citta of contemplative wisdom; ‘upasthāna’ (base/dwelling) is the object illuminated by wisdom. Capacity and object fuse in unison, being solely the one mind. Now, relying on the Tiantai contemplation of the four smṛtyupasthānas, to briefly clarify the four smṛtyupasthānas according to the four teachings through the fourfold discrimination: If ‘neither suffering nor pleasure’ is concluded as arising-and-ceasing suffering and pleasure, up to ‘neither self nor non-self’ is concluded as non-self, this is the purport of the Tripiṭaka [Teaching]. If ‘neither suffering nor pleasure’ is concluded as the suffering and pleasure that is without suffering and without pleasure, it belongs to the Common Teaching. The Vimalakīrtinirdeśasūtra says: ‘Thoroughly penetrating the five aggregates of appropriation as empty and without arising is the meaning of suffering’—this is concluded as the contemplation of the smṛtyupasthāna of sensation. As in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, the contemplation of impurity is itself the Mahāyāna because none [of the dharmas] can be apprehended. Contemplating form with this impure citta, one reflects: ‘My own body has not yet escaped this dharma, nor has it avoided birth in the three realms; it must still undergo hundreds of thousands of births and deaths’—hence it says ‘not yet escaped.’ Citing the ‘Extensive Vehicle’ chapter, it completes the contemplation of the smṛtyupasthāna of the body. ‘All dharmas neither arise nor cease’ is the meaning of impermanence; this is concluded as the contemplation of the smṛtyupasthāna of citta. ‘Being non-dual with respect to self and non-self’ is the meaning of non-self; this is concluded as the contemplation of the smṛtyupasthāna of dharmas. This is the purport of the Common Teaching. If taking ‘neither permanent nor impermanent’ to conclude as permanence; ‘neither defiled nor pure’ to conclude as purity; ‘neither suffering nor pleasure’ to conclude as pleasure; and ‘neither self nor non-self’ to conclude as self—this is the Distinct Teaching, where permanence, bliss, self, and purity cut off delusion and are realized through successive stages. If taking ‘neither defiled nor pure’ to simultaneously illuminate defilement and purity; ‘neither suffering nor pleasure’ to simultaneously illuminate suffering and pleasure; ‘neither permanent nor impermanent’ to simultaneously illuminate permanence and impermanence; and ‘neither self nor non-self’ to simultaneously illuminate self and non-self—this is concluded as the Perfect Teaching, cultivating with a perfect citta, entering nirvāṇa without cutting off kleśas. Furthermore, the previous three teachings—Tripiṭaka, Common, and Distinct—are not what is used here, which is why they were only briefly cited. Now I again broadly cite the text on the perfect four smṛtyupasthānas to assist the faith of later generations. The Sinianshu guan (Contemplation of the Four Smṛtyupasthānas) says: ‘Regarding the four smṛtyupasthānas: mindfulness is contemplative wisdom. The Mahāprajñāpāramitopadeśa says: “Smṛti, saṃjñā, and jñāna are all different names for a single dharma. Initially collecting the citta is called smṛti; next, practicing it is called saṃjñā; finally, bringing it to completion is called jñāna.” Upasthāna (place) is the object. None are separate from sarvajñatā. The wisdom that contemplates illuminates yet is constantly quiescent: this is called mindfulness. The object contemplated is quiescent yet constantly illuminating: this is called place. The object being quiescent, wisdom is also quiescent; wisdom illuminating, the object also illuminates. The one characteristic is characteristicless; characteristiclessness is the one characteristic: this is the true characteristic. The true characteristic is the one true reality; it is also called the empty Buddha-nature, and it is also called mahāparinirvāṇa. Such object and wisdom are neither two nor different. The object of tathatā is precisely the wisdom of tathatā; wisdom is precisely the object. Expounding wisdom and the place of wisdom, both are called prajñā.’ Likewise by analogy it says: ‘Expounding the place and the wisdom of the place, both are called the object-truth. It is a non-object object, yet spoken of as an object; it is a non-wisdom wisdom, yet named wisdom. It is also called the samādhi of the quiescence of citta; it is also called the samādhi of the quiescence of rūpa; it is also the samādhi of illuminating citta; it is also the samādhi of illuminating rūpa.’ The Qing Guanyin jing says: ‘From the body issues great light of wisdom, like the burning of a purple-gold mountain.’ The Mahāparinirvāṇasūtra says: ‘Light is precisely wisdom.’ The Suvarṇaprabhāsasūtra says: ‘Inconceivable object of wisdom, inconceivable illumination of wisdom.’ These various sūtras all clarify that mindfulness is simply the place, and the place is simply mindfulness. Rūpa and citta are non-dual; they are two yet non-dual. Merely for the sake of transforming sentient beings are they nominally spoken of as two. This contemplative wisdom simply contemplates a sentient being’s single thought-moment of avidyā citta. This citta is precisely the dharmatā. Being produced by causes and conditions, it is immediately empty, immediately conventional, and immediately the Middle. The one mind is the three minds; the three minds are the one mind. This contemplation is also called sarvākārajñatā. This object is also called the one perfect truth. The one truth is the three truths; the three truths are the one truth. It is for this one great causal condition that the Buddhas appear in the world: desiring to cause sentient beings to open the knowledge and vision of a Buddha, the purpose of the Buddhas’ appearance in the world is fulfilled. The Mahāparinirvāṇasūtra says: ‘The king's highway is level and smooth.’ The Wuliangyi jing says: ‘Traversing the great straight path without obstacles.’ The Lotus Sūtra says: ‘The fully endowed path.’ Although three wisdoms are spoken of, they are in truth the one mind; they are spoken of as three merely to explain them to people and make them easy to understand. Speaking in terms of the pedagogical path: the kleśas to be severed are like overturning the great earth, where rivers and seas are all overturned; like felling a great tree, where roots and branches all collapse. Severing delusion with this wisdom is also just like this: the dust-and-sand [delusions] and avidyā of the Common and Distinct teachings are purified all at once; immeasurable merits and the ten thousand practices and Dharma gates of the pāramitās are fully endowed without decrease; the secret treasury of the Buddha's Dharma completely manifests before one. The Pañcaviṃśatisāhasrikā Sūtra says: ‘Although all dharmas are empty, the one mind is fully endowed with the ten thousand practices.’ The Mahāparinirvāṇasūtra says: ‘The initial aspiration and the ultimate are not two distinct things.’ The Lotus Sūtra says: ‘The beginning and the end are ultimately equal.’ Being equal, it is called the equal path of wondrous enlightenment. One should know that this wisdom is the spiritual source of the citta of the dharmadhātu, the unsurpassed Dharma mother of the Buddhas of the three times. Because the Dharma is eternal, the Buddhas are also eternal; bliss, self, and purity are also just like this. It is also called the jewel place; it is also called the secret treasury: that to which the Buddhas and all beings equally return. The narrow path of the prior Tripiṭaka Teaching does not allow parallel travel; the Common Teaching is received together, practiced together, and entered together, but cannot enter deeply; the Distinct Teaching is roundabout and distant through successive stages, and cannot immediately arrive. Now, these smṛtyupasthānas are vast as empty space, bounding the boundless, like a straight plumb-line entering straight into the western ocean; therefore they are named the four smṛtyupasthānas of the Perfect Teaching. Zhang Heng said: ‘The soaring kun gazes up and cannot reach it, how much less the bluebird and the yellow sparrow!’ One should know that the prior three smṛtyupasthānas cannot attain it; only the perfect smṛtyupasthāna flies aloft and operates alone, soaring into the crimson skies. Unsurpassed, unequaled, equal to the unequaled: vertically having no higher canopy, it is called unsurpassed; horizontally having no peer, it is called equal to the unequaled. Equaling the Buddhas of the ten directions and three times, it is called ‘equal to the unequaled.’ To restate this meaning, one further cites Vasubandhu’s Vijñaptimātratāśāstra: ‘There is solely one consciousness; furthermore there is discriminating consciousness and non-discriminating consciousness. Discriminating consciousness is the consciousness of consciousness; non-discriminating consciousness is the consciousness resembling dust. Everything in the entire dharmadhātu—all vases, robes, carts, conveyances, and so forth—is non-discriminating consciousness.’ Nāgārjuna said: ‘The four smṛtyupasthānas are precisely the Mahāyāna; the Mahāyāna is precisely the four smṛtyupasthānas. All dharmas tend toward the smṛtyupasthāna of the body, which is a single nature. Rūpa can have discriminating rūpa and non-discriminating rūpa. As for discriminating rūpa: as in the statement, “Light is precisely wisdom.” Non-discriminating rūpa is the dharmadhātu: the rūpa formed by the four great elements is entirely non-discriminating and so forth.’ This is the non-duality of rūpa and citta. Since they could establish the names of the two consciousnesses, here we also establish the explanation of the two rūpas. If rūpa and citta are contrasted, apart from rūpa there is no citta, and apart from citta there is no rūpa. If one could not establish this discriminating rūpa and non-discriminating rūpa, how could one establish discriminating consciousness and non-discriminating consciousness? If expounded in the perfect manner, one can also speak of solely rūpa, solely sound, solely fragrance, solely taste, solely touch, or solely consciousness. If discussed synthetically, each and every dharma is fully endowed with the dharmadhātu. Because all dharmas are equal, prajñā is equal; internal illumination already being equal, external transformation is also equal. That is, the four siddhāntas accord with the sentiments of beings in terms of ease and difficulty.”