宗鏡錄 45.2

Now, the above cited the Tiantai teachings to explain settling the mind through the two dharmas of concentration and wisdom. Next, [this is] explained in accordance with the Huayan school. The *Avataṃsaka-sūtra* says:
“Entering correct concentration in the eye faculty,
One emerges from concentration in visible forms,
Displaying the inconceivable nature of forms,
Which none among gods and humans can comprehend.
Entering correct concentration in visible forms,
One rises from concentration in the eye without a disturbed mind,
Stating that the eye is unborn and does not arise,
Its nature being empty, extinguished, and free from activity.”
The commentary explains: “Although concentrations and wisdoms are manifold, they do not exceed two kinds: first, phenomenal; second, noumenal. When one confines [the mind] to a single point, there is nothing that cannot be accomplished—this is the gate of phenomenal concentration. Being able to contemplate the citta-nature, matching the noumenon without wavering—this is the gate of noumenal concentration. Clearly comprehending the characteristics of phenomena is phenomenal contemplation. Skillfully understanding the unarisen is noumenal contemplation. In the various sūtras and treatises, sometimes phenomenal concentration alone is taught, or sometimes only noumenal concentration is clarified. The two contemplations are also like this. Or, with phenomenon and noumenon each standing as an opposing entity, śamatha and vipaśyanā face one another. Or, phenomenal contemplation is paired with noumenal concentration; as the *Awakening of Faith* says, ‘calming all characteristics, up to the mind being unobtainable, is śamatha, while contemplating arising and ceasing through causes and conditions is vipaśyanā.’ Or, noumenal contemplation is paired with phenomenal concentration; as this sūtra says, ‘with the one mind unmoving, entering the various dhyānas, while comprehending that objects are unarisen is called prajñā.’ Or, both pervade the two; as this sūtra says, ‘dhyāna-concentration holds the mind constantly to a single object, while wisdom comprehends that objects are identical to samādhi.’ Or, both are eradicated together, being neither concentrated nor distracted. Or, concentration is identical to contemplation, but is simply named concentration; as contemplating the citta-nature is called the supreme concentration. Or, contemplation is identical to concentration, but is simply named contemplation; as contemplating with non-conceptual wisdom is called prajñā. Or, the dual functioning is explained, which refers to illumination that is identical to quiescence. Therefore, those of narrow view, following whichever single passage they look upon, mutually negate each other; while those who practice one-sidedly, whichever single gate they enter, all achieve realization, yet it is not perfectly unobstructed. Now, this sūtra text skillfully reveals non-obstruction, briefly divided into five pairs.
First pair: non-obstruction of faculty and object. That is, contemplating the faculty to enter concentration, one ought to emerge from the faculty, yet one emerges from the object. This is to reveal that faculty and object are solely the one mind; dependent origination is non-dual, and the noumenal nature is thoroughly interpenetrating. Therefore, one enters in the faculty and emerges in the object. Entering in the object and emerging in the faculty is also like this.
Second pair: non-obstruction of the two concentrations of phenomenon and noumenon. That is, to distinguish phenomenal characteristics, one ought to enter phenomenal concentration, yet one enters noumenal concentration; wishing to contemplate emptiness of nature, one ought to enter noumenal concentration, yet one enters phenomenal concentration. Because matching the noumenon that is identical to phenomena is unmoving, entering the noumenon is precisely entering phenomena. Because holding the mind on a phenomenon that is identical to noumenon is a single object, entering phenomena is precisely entering the noumenon. Yet the sūtra text merely says ‘enters correct concentration,’ without speaking of phenomenon or noumenon. And when emerging into contemplation, within the object it immediately speaks of distinguishing the characteristics of form—this is phenomenal contemplation. Within the faculty it immediately speaks of the nature being empty and quiescent—this is noumenal contemplation. One should also pair the phenomenon of the faculty with the noumenon of the object to discern non-obstruction.
Third pair: non-obstruction of the two contemplations of phenomenon and noumenon. That is, wishing to distinguish phenomenal characteristics, one ought to arise from phenomenal contemplation, yet conversely arises from noumenal contemplation. Because the object contemplated has both the conventional and ultimate fused together and the dharmadhātu is non-dual, the wisdom distinguishing phenomena is precisely the wisdom of the unarisen, and the two contemplations are solely the one mind. One should also pair the phenomenon and noumenon of the object with the phenomenon and noumenon of the faculty to discern non-obstruction.
Fourth [pair]: non-obstruction of emerging and entering. Because rising from concentration is precisely entering concentration, one rises from concentration and the mind is not disturbed. If phenomenon and noumenon are considered in relation to one another, they should form four propositions: entering in phenomena and rising in phenomena; entering in phenomena and rising in noumenon; entering in noumenon and rising in noumenon; entering in noumenon and rising in phenomena. If faculty and object are considered in relation to one another, they also form four propositions: entering in the phenomenon of the faculty and rising in the phenomenon of the object, and so forth. If one considers each one, all have their reasons. Moreover, sometimes noumenal contemplation is paired with phenomenal calming, meaning that matching the noumenon, delusion ceases. Or, phenomenal contemplation is paired with noumenal quiescence, meaning that without thought one knows the object. Or, phenomenal contemplation is paired with phenomenal quiescence, meaning that contemplating a single object, the mind does not waver. Or, noumenal contemplation is paired with noumenal quiescence, meaning forgetting the mind and illuminating the ultimate. As the *Sea of Meanings of the Hundred Gates* says: ‘Explaining the emergence from and entering into concentration: seeing that the nature of a dust-mote is empty, the true and real noumenon of all the ten directions, is called entering concentration. However, when this emptiness of the natureless and empty noumenon of the seen dust-mote is empty, it is then the emptiness of the ten directions. Why? Because by means of the mind of the ten directions, one sees a single dust-mote. Therefore, the ten directions in their entirety constitute the dust-mote. Concentration also does not obstruct phenomenal characteristics from appearing clearly. Therefore, rising is simultaneous with concentration, equal to the realm of empty space. Merely through the fusion of the one and the many, identity and difference are unobstructed. Therefore, one enters in one and rises in many; enters in many and rises in one; enters in distinction and rises in the single limit; enters in the single limit and rises in distinction. All are simultaneously established at a single limit, without being distinct. One should know that concentration is precisely rising, and rising is precisely concentration; the one and the all are simultaneously established, and entering and emerging are unobstructed.’
Fifth pair: non-obstruction of the substance and function of the two benefits. That is, rising in the deep faculty, the concentrated mind is not disturbed—this is the substance and one’s own benefit. Yet not obstructing the noumenon, extending into broad objects—this is the function. That humans and gods cannot know it—this is benefiting others. Truly, because substance and function are non-dual, benefiting oneself is precisely benefiting others. These ten meanings above together form a single assemblage of the dependent origination of the dharmadhātu, mutually identical and unimpeded. Bodhisattvas skillfully comprehend them, their functions being unobstructed.
Furthermore, the sūtra provisionally relates faculty and object to each other; one should also relate object to object, meaning entering correct reception in visible forms and rising in the samādhi of sound or fragrance. One should further relate faculty to faculty, meaning entering correct reception in the eye faculty and rising in the samādhi of the ear faculty, and so forth. That it says ‘the nature of form is difficult to conceive’ and so forth refers to the dhāraṇī of form and so on—this is the Form Dhāraṇī-Sovereign Buddha, and so on. One should also say: ‘Distinguishing that the nature of the eye is difficult to conceive, there is the Eye Dhāraṇī-Sovereign Buddha,’ and so on. Furthermore, in the eye it says ‘its nature is empty and extinguished,’ which is precisely the gate of transcendence of the eye; the eye and so on are fundamentally pure. One should also say: ‘the gates of transcendence of form and so on; form and so on are fundamentally pure.’ It is not merely that grasping characteristics is defilement and having no mind is purity. Furthermore, summarizing them by means of the three contemplations of the *[Mahāprajñāpāramitopadeśa] Śāstra*: distinguishing the characteristics of forms and so forth is the contemplation of provisional designation.”

Nature is empty and tranquil—this is the contemplation of emptiness. These two are non-dual, and the nature of form is inconceivable—this is the contemplation of the Middle Way. The three have no before or after; they are all the one mind. The unobstructed nature [explained] above is profound, wondrous, and difficult to conceive; how can beginners enter into it? Now I shall summarize: if only one can know that phenomena and principle are unobstructed, and that the sense faculties and sense objects are unified as suchness, then thoughts will not arise, and one will naturally enter into it. Therefore, principle is present right within phenomena—how could there ever be any obstruction? Outside the mind there are no objects, so thoughts naturally do not arise. In this way, one enters into the one mind of the mirror of the source and achieves the dual practice of śamatha and vipaśyanā; only then can one consummate the adornment of concentration and wisdom, benefit oneself and benefit others, and complete inexhaustible practice. Moreover, if a person whose mind is not at peace remains within the triple realm, having not entered the gate of śamatha and vipaśyanā and not being one who trains and studies, their passions are pulled by the myriad objects and their mind gives rise to hundreds of thoughts. Flung into the firebrand wheel of the five desires, they never have a moment's leisure; sunken into the dungeon of the five turbidities, when have they ever briefly escaped? The dust-nets are thousandfold, densely and constantly cloaking the ground of the mind; the ropes of craving have ten thousand knots, strand upon strand binding the field of emotion completely. They rear high mounds upon the mountain of pride, horizontally blocking the dharmadhātu; they churn huge waves in the ocean of greed, swallowing whole the currents of desire. Like ants gathering and bees swarming, they toil incessantly in conditioning; like rats pilfering and dogs thieving, they scurry about plotting. The flames of the eight sufferings burn ceaselessly; they are ever submerged in the river of the two kinds of death. Transmigrating in birth and death, entangled in suffering and distress—all of this is simply because they cannot calm their own minds. Now, for the solitary awakened person amid the long night of birth and death, the defilements of ignorance, and the great dream of the triple realm, who wishes to cut open the net of craving, penetrate the origin of suffering, and seek the great tranquil bliss of the Tathāgata: directly accord with the gates of pacifying the mind as described above, without prioritizing concentration or wisdom. Concentration is the substance of one's own mind; wisdom is the function of one's own mind. Because concentration is wisdom, substance is not separate from function. Because wisdom is concentration, function is not separate from substance. When both are blocked, both disappear; when both illuminate, both are preserved. Substance and function mutually accomplish each other; blocking and illuminating are unobstructed. These two dharmas of concentration and wisdom are the essentials of cultivation, the great purport of the patriarchs and buddhas, equally expounded by the sūtras and treatises. Therefore, the Lotus Sūtra says: 'By the power of dhyāna-concentration and wisdom, one attains the realm of the Dharma.' It also says: 'Adorned with the power of concentration and wisdom, by this one delivers sentient beings.' A verse in the Avataṃsakasūtra says: 'Deluded views of sentient beings always follow and bind them; the beginningless dense forest has not been cut away. Arising together with volition and born alongside the mind, they constantly shackle each other without interruption. They are merely false thoughts and not real things; not separate from the mind, they have no location. Displaced by the realm of dhyāna-concentration, they still regress; only when extinguished by the adamantine path are they destroyed once and for all.' The Mahāparinirvāṇasūtra says: 'Practicing concentration and wisdom equally, one clearly sees the Buddha-nature.' It also says: 'First, shake them with concentration; later, pull them out with wisdom.' The Mahāprajñāpāramitopadeśa says: 'Dhyāna-concentration is the father, and wisdom is the mother; they can give birth to all guides.' It also says: 'Through the power of karma one enters birth and death; through the power of concentration one transcends birth and death.' Therefore it is said: without wisdom, dhyāna has no way to exhaust its tranquility; without dhyāna, wisdom has no way to unfold its illumination. Why is this? Dhyāna without wisdom is merely phenomenal concentration; if one attains wisdom and contemplates the nature of the mind, it becomes supreme concentration. If wisdom does not attain dhyāna, it is merely scattered, wholesome discrimination; if wisdom possesses concentration, it is like a lamp in a windless chamber, tranquil yet capable of illuminating, free from fluctuating discrimination, thereby constituting true wisdom. If concentration and wisdom are practiced together, with movement and tranquility harmoniously merged, then thought after thought one enters the gate of samādhi, and with profound tranquility one exercises boundless illumination. As with the various teachings and various proofs above, harmonized and analyzed in this manner, trimming the verbose to keep the essential, discarding the false to preserve the true, through countless myriads of expedient gates, all sentient beings are led to enter entirely into this mirror of the source. It is like having a jewel in a pouch: if one does not reach in and display it, who would know of it? It is like a gold treasury in a room: without meeting a wise person, how could it be excavated? If a pearl is concealed in an inner garment and not pointed out by a close friend, how could one attain wealth? Like the family treasure of the poor son, without the guidance of the elder, how could he inherit it? Even if one clearly understands, believes, and enters without doubt, it still depends on the individual to overcome oneself and accomplish it, to smelt and polish residual habits, and directly achieve correspondence. At all times, one must never forget to illuminate. Weighing for oneself what is raw and what is cooked, one should adapt to each situation: this is the time to cultivate concentration; this is the time to cultivate wisdom. If the mind is restless and scattered, one must practice samādhi; if the mind is dull and sunken, one should open the gate of wisdom. If one resides in the stages of seeing and cultivating [the path], this is the time for practice, not the time for realization. If one abides within the stage of ultimate identity, this is the time for realization, not the time for practice. One must not hurriedly grasp realization like those of the two vehicles, sinking into the ocean of the reality limit and drowning in the pit of liberation. Nor should one emulate the unlearned monk who falsely claimed the unconditioned and sought ascent only to fall, like an ascetic non-Buddhist who merely casts himself into the net of views, expecting awakening yet meeting delusion. This gate of concentration and wisdom is the path of true cultivation: the bright sun illuminating the gate of the source, the swift vessel sailing the ocean of awakening, the two wheels carrying the great white-ox cart, the two wings soaring to the sky of the supreme meaning. Through equal training, one clearly sees the Buddha-nature; adorned [with them], one can deliver sentient beings. Becoming the king of the Dharma realm relies on these two powers; emerging from the depths of the ocean of birth and death completely depends on dual cultivation. Dispersing delusions and chaos like the wind blowing clouds, destroying ignorance and darkness like the sun illuminating the world, it shakes the deep thorns of wrong views and uproots the thick roots of ignorance. It serves as the yin and yang of the great ocean of awakening, and acts as the father and mother of the King of Precious Flowers. It provides the foundation of the One Vehicle and strengthens the ramparts of the myriad practices. In accord with this, one can enter the mirror of the source. Previously, drawing upon the Tiantai teaching, five hundred gates of pacifying the mind were explained, all to adapt to capacities and apply medicine according to the disease. Now, according to the teachings of the patriarchs, there is one more gate that is the most concise and essential: that of 'no-mind'. Why is this? If one has a mind, there is unease; if one has no mind, there is natural bliss. Thus a verse by an ancient worthy says: 'Do not make a companion of the mind; with no-mind, the mind is naturally at peace. If you take the mind as a companion, as soon as you stir you are deceived by the mind.' The Lotus Sūtra says: 'The Dharma King who destroys existence.'

appear in the world. The Vimalakīrtinirdeśa states: 'He removed everything, leaving only a single bed.' This signifies removing the existence of the deluded mind; external objects are fundamentally empty. Because when citta exists dharmas exist, and when citta is empty objects are empty, the Awakening of Faith says: 'Therefore, one should know that all characteristic marks of realms in the world are established relying on sentient beings' avidyā and deluded thoughts. Like reflections in a mirror, they have no obtain-able substance; they transform solely from the falsely conceptualising citta. Because when citta arises, various dharmas arise; when citta ceases, various dharmas cease.' Therefore, if one only attains no-citta, objects will naturally not appear. Since there is no duality, how could adversity or favourability arise? Due to adverse conditions, dveṣa and vexations arise like powerful thieves invading the bosom; due to favourable conditions, arrows of attachment and desire shoot into the body. These can agitate the citta, which is why it is called 'unsettled.' Now if there is no-citta, being untroubled and free of concerns, the myriad activities will instantly arrive without disturbing one's spirit, and a thousand difficulties will confront one without intruding upon one's thoughts. Thus Ānanda grasped at existence without basis, ending in bewilderment in the seven places; the Second Patriarch realised non-existence and was naturally at peace, attaining the Way at a single word. If one does not directly comprehend the purport of no-citta, then although one applies antidotes and subdues [the mind], the characteristics of being unsettled will constantly appear before one. If one comprehends no-citta, one is unobstructed wherever one goes: eliminating even a single speck of dust to stand as an opposite, what need is there for the effort of casting away and clearing out? Not a single thought generating emotional attachment, there is no reliance on the power of forgetting conditions. Furthermore, in terms of teaching, no-citta has two aspects: first, settling into clarity to render it non-existent; second, being fundamentally non-existent in its very substance. 'Settling into clarity to render it non-existent' means restraining thoughts and resting in dhyāna, eliminating vitarka and vicāra, emptying the bosom and quieting thoughts, gradually arriving at the subtle. 'Being fundamentally non-existent in its very substance' means directly comprehending non-arising, because the point where a single thought arises cannot be found. A sūtra says: 'When a single thought first arises, it has no initial characteristic—this is true mindful protection.' The Baocang lun states: 'Now, one who is detached has no body; one who is subtle has no citta. Because one has no body, one has a great body; because one has no citta, one has a great citta. Because of the great citta, wisdom encompasses the myriad things; because of the great body, responsive manifestations are boundlessly complete. Therefore, those who grasp the body as a body lose its great responsiveness; those who grasp the citta as citta lose its great wisdom. Hence across the thousands of sūtras and ten thousand treatises, none fail to speak of detaching from body and citta and breaking attachments, only then entering the real. For example, a goldsmith smelts the ore to extract the gold, only then fashioning it into vessels. If one has a body, there are bodily obstructions; because there are bodily obstructions, the dharmakāya is hidden within the physical husk. If one has a citta, there are mental obstructions; because there are mental obstructions, true wisdom is hidden within thoughts and reflections. Thus the Great Way is blocked, the wondrous principle sinks into concealment, the six spirits are internally disordered, and the six external objects are conditioned, causing anxiety day and night without cessation. Now, those who do not observe their citta do not see its subtlety; those who do not observe their body do not see its detachment. If one does not see their detachment and subtlety, one loses the essentials of the Way. Therefore a sūtra says: "The Buddha taught that no body is called the great body"; the citta is also like this.' This is called breaking the provisional to return to the real, converging the artificial to return to the true. Just as a goldsmith smelts the ore to extract gold before it becomes a vessel, destroying characteristics and blending them together to enter the great furnace—the 'great furnace' refers to the Great Way. Within this furnace of the Great Way, transformation is inexhaustible, pouring forth the myriad sources; whether forming or decaying, its substance neither increases nor decreases. Hence a sūtra says: 'Whether there is a Buddha or no Buddha, the nature and characteristics permanently abide.' What is called 'blending characteristics' is only for ordinary fools who cling to characteristics and fear the unconditioned. The reason characteristics are taught is for those non-Buddhists who cling to the absence of characteristics and fear existence. The reason the Middle Way is taught is to make existence of characteristics and absence of characteristics non-dual. These all break attachments and remove doubts; the words do not exhaust the principle. If there is a person who comprehends that characteristics and the absence of characteristics are equal and non-dual, without grasping or discarding, without that or this, and without an intermediate, then without relying on the words of sages, the principle naturally penetrates. As described above, having a citta forms an obstruction. If one is without citta, one naturally accords with the Way—that is, leaving behind the deluded mind, the true citta remains unmoving. As the Shi moheyan lun states: 'Regarding "detaching from the characteristics of mental conditioning": the measures of citta are ten. First, the eye-consciousness citta; second, the ear-consciousness citta; third, the nose-consciousness citta; fourth, the tongue-consciousness citta; fifth, the body-consciousness citta; sixth, the manovijñāna citta; seventh, the manas citta; eighth, the ālayavijñāna citta; ninth, the multiple-and-one-consciousness citta; tenth, the each-and-every-consciousness citta. Among these ten, the first nine kinds of citta do not condition the true principle; the latter one citta is able to condition the true principle and take it as its sphere. Now, based on the first nine, it is stated thus: "detaching from the characteristics of mental conditioning." In original sūtras it is stated thus: "The profound true substance is not the sphere of anything else; it takes only what it relies upon and conditions as its sphere."' The Laṅkāvatārasūtra says: 'What is not a measure of citta, I call a measure of citta.' This means that by using 'non-measure of citta,' one dispels the measure of citta. If one takes 'non-measure of citta' to be correct, this itself is a measure of citta. Now, saying that 'non-measure of citta is itself the inconceivable measure of citta' is because it does not obstruct the measure of citta. As the Avataṃsakasūtra says: 'The bodhisattva abides in this inconceivable'—this is the non-measure of citta; 'in it, conceivability cannot be exhausted'—this is the measure of citta. Because the two characteristics mutually identify and cancel each other out, conceiving and non-conceiving are both quiescent. It also says: 'Showing the arising of citta where there is no citta.' Many people misunderstand this, taking the sentient to be insentient, and the insentient to be sentient. If one clings to 'showing the arising of citta where there is no citta' as meaning the insentient becomes sentient, since it says 'showing arising,' it is not that what is truly insentient becomes sentient. The Mahāratnakūṭasūtra says: 'The Buddha said: "Mañjuśrī, do you enter the inconceivable samādhi?" Mañjuśrī said: "No, World-Honoured One. I am myself inconceivable, and I do not see any citta capable of conceiving; how could one say that I enter the inconceivable samādhi? When I first generated the mind, I wished to enter this concentration, but now as I reflect, there is truly no characteristic of citta that enters samādhi. Like a person learning archery: with long practice, he becomes skilled.

"Later, although he has no deliberate mind, due to long practice, every arrow he shoots hits the mark. I am also like this: when first training in the inconceivable samādhi, I tied my citta to a single condition; when accomplished through long practice, there is no further mental ideation, and I am constantly united with concentration." A former worthy also said: 'The moment a single thought of deluded mind stirs, all worldly sufferings are complete. Like a person in a forest of brambles: if he does not move, the thorns will not harm him; when the deluded mind does not arise, one constantly dwells in the bliss of quiescent cessation. The moment a single thought of deluded mind stirs, one is pierced and wounded by the thorns of all states of existence.' Therefore a sūtra says: 'Wherever there is citta, there is suffering; when there is no citta, there is bliss.' One should know that when the deluded mind does not arise, only then does one accord with the bliss of the quiescent cessation of the dharmakāya.