宗鏡錄 10

English (machine translation) 10

Language: English

10.1

Compiled by Chan Master Zhijue, Yanshou, Abbot of Huiri Yongming Temple

10.2

Now, regarding the realm of the one mind of ordinary beings and sages: What is its unimpeded power of spontaneous manifestation?

Answer: First, it is intrinsically so by the Dharma's own nature (dharmatā). Second, it arises from the practices and vows of all buddhas and bodhisattvas. Third, it is manifested through the faith and understanding of sentient beings, resonating with their own karma. Furthermore, it comprehensively possesses ten powers: (1) the power of phenomena being just as they are; (2) the power of emptiness and lack of intrinsic nature; (3) the spiritual power of all buddhas; (4) the power of the good roots of bodhisattvas; (5) the power of the practices and vows of Samantabhadra; (6) the power of the pure karma of sentient beings; (7) the power of deep faith and superior understanding; (8) the power of phenomena arising like an illusion; (9) the power of phenomena arising like a dream; and (10) the power manifested by the unconditioned true mind. Moreover, the Huayan Commentary explains: the one and the many sustain each other, mutually serving as root and branch. What is manifested by the one mind encompasses ten meanings: First, solitary prominence and independent standing: because it is unique, it stands independently as principal. Second, simultaneous dual manifestation: because each mutually assists the other without obstruction. Third, mutual cessation of both aspects: because they mutually cancel each other out and are completely extinguished together. Fourth, ease and unobstructed freedom: concealment and manifestation occur at the same time, appearing within a single limit. Fifth, going and coming without movement: each abides in its fundamental phenomenon, not destroying its own position. Sixth, mutual upholding without individual power: because having power upholds what is without power. Seventh, mutual non-cognizance between this and that: because each lacks intrinsic nature, phenomena do not know one another and do not reach one another. Eighth, interpenetration of power and function: because different substances enter into each other, and having power they sustain each other. Ninth, lack of existence in intrinsic nature: because they lack substantial nature, they are able to be identical and enter each other without obstruction. Tenth, ultimate transcendence of words: darkling into the virtue of the nature, submerged in the ocean of the fruit. The explanation states: 'Solitary prominence and independent standing' refers to the verse in the sūtra: 'Within the many there is no nature of one, / Nor does the one have the many. / Because both phenomena are mutually absent, / Each attains independent standing.' Also, one is identical with the many and is solely many; the many is identical with the one and is solely one. Relinquishing oneself to accord with the other is therefore called 'standing independently'. Second, 'simultaneous dual manifestation' refers to the verse in the sūtra: 'Know that because of one there is the multitude; / Know that because of the multitude there is one. / Without the one there is no many; / Without the many there is no one.' Therefore the two manifest together with no before or after, like the two horns of an ox. Third, 'mutual cessation of both aspects' means that the preceding two are both relinquished. Fourth, 'ease and unobstructed freedom' means: wishing to be one, it is one, because it does not destroy characteristics; wishing to be many, it is many, because the one is identical with the many. As this is so for the one, so it is by analogy for the many. Constantly one, constantly many; constantly identical, constantly not identical; hence it is called 'ease'. Fifth, 'going and coming without movement' means: the one enters the many while the one remains; the many enter the one while the many persist. It is like two mirrors reflecting into each other without altering their original forms; mutual identity is also like this. Sixth, 'mutual upholding without individual power' means: through the one there is the many, and the many, lacking power, upholds the one; through the many there is the one, and the one, lacking power, upholds the many. Seventh, 'mutual non-cognizance between this and that' means: the two mutually depend on each other, and neither has substance nor function, so they do not know each other. As the verse in the sūtra states: 'All phenomena have no operation, / Nor do they possess intrinsic substance; / Therefore all of them / Do not know one another.' Eighth, 'interpenetration of power and function' refers to the verse in the sūtra: 'Within one understand the immeasurable; / Within the immeasurable understand the meaning of one.' Ninth, 'lack of existence in intrinsic nature' means: they mutually arise as causes, their entire substance being empty of nature. Tenth, 'ultimate transcendence of words' means: one cannot call it one; one cannot call it not-one; one cannot call it both one and not-one; one cannot call it neither one nor not-not-one. One cannot speak of mutual identity, because there is mutual entry; one cannot speak of mutual entry, because there is mutual identity. One cannot say they are both identical and entering, because characteristics are not destroyed; one cannot say they are not identical and entering, because they mutually interpenetrate. The mouth wishes to debate it but words are lost; the mind is about to condition it but thought ceases. It is known only by realized gnosis, identical with the ocean of the fruit. The one and the many being thus, defiled and pure phenomena and the rest are all likewise. Furthermore, concerning the principle of the perfect and distinct of the one mind and its power of non-obstruction: the principles of the perfect and the distinct pervading [all things] are subtle and difficult to distinguish. In the distinct, there must be distinction before it can pervade; if not distinct, it cannot pervade. In the perfect, distinction is not required, yet it can pervade. The phenomena capable of pervading are each and every one perfect, hence without distinction. Yet speaking of perfect interfusion, this one assembly is precisely all those assemblies, nor is it that this assembly arrives everywhere. It is both this and that, both one and many; therefore it is called perfect interfusion. Furthermore, considering the locus pervaded to discuss the general and the distinct: the name 'east' is not the name 'west'—this is distinction in the locus pervaded; this assembly is precisely that assembly—this is generality in the locus pervaded. Furthermore, considering the pervader to discuss the perfect and the distinct: only by employing distinct phenomena can one universally pervade—this is called the distinct. Now, it is the perfectly interfused, non-distinct phenomenon that can pervade—this is called the perfect. The former distinctness is like the arrayed constellations pervading the nine heavens; this distinctness is like a single moon reflected in a hundred rivers. The former generality is like a single cloud filling the universe; this perfection is like blended incense pervading a single room. Therefore it is said that the general and the perfect differ. The Huayan Treatise states: 'This Lotus Treasury World is unimpeded in concealment and manifestation. In order to benefit sentient beings and display superior blessings and virtues, it is endowed with countless myriad differences of characteristics and shines brightly. But if sentient beings are caused to harbor no grasping attachments in their feelings, it disperses like illusory clouds, and not a single thing can be attained, [leaving behind] only their conceptual calculations.' Through such power of great vows and wisdom, and the power of the emptiness and lack of intrinsic nature of the Dharmatā's own substance, concealment and manifestation are free and unimpeded. If one accords with the Dharmatā, the myriad marks are utterly absent; if one accords with the power of wisdom, the myriad marks appear accordingly. Concealment and manifestation accord with conditions, completely without an agent. Ordinary persons cling to them, making them into ignorance. Once the obstacles of clinging are gone, the function of wisdom is free and unimpeded; not departing from the realm of the one true reality, its teaching manifestations undergo a hundred transformations. For this reason, an arrow piercing a stone tiger is not something achievable by mere effort; an intoxicated commander rallying three armies is hardly the doing of mere yeast and malt; bamboo shoots sprouting in a cold valley are not produced by the warmth of spring; fish leaping through a frozen river are not brought about by a net. All are resonances of the mind displaying these spiritual penetrations. Thus we know that the operations of the myriad phenomena are all the power of one's own mind. If one believes and accepts, and possesses this capability and power, then one broadly opens the gates of obstacles and completely dries up the ocean of karma. Therefore the Benevolent Kings Sūtra states: 'If one can give rise to a single thought of pure faith, this person surpasses all sufferings and tribulations of a hundred kalpas, a thousand kalpas, and immeasurable, boundless kalpas as many as the sands of the Ganges; they will not be born in bad destinies, and before long they will attain unexcelled bodhi.' Therefore, understanding that the mind is non-active, one awakens to the emptiness of karma. When one contemplates the emptiness of karma, this is called attaining the Way. When this Way appears, what wisdom will not be clear? When the mind's wisdom is clear, within the four deportments of walking, standing, sitting, and lying down, it naturally can manifest the power to benefit oneself and benefit others. As the Avataṃsaka Sūtra states: 'The monk Sudarśana was walking in the forest and said to Sudhana: "Good son, when I walk, in a single thought all the ten directions appear before me, because wisdom is pure. In a single thought all worlds appear before me, because I traverse ineffable upon ineffable worlds. In a single thought ineffable upon ineffable buddha-fields are completely adorned and purified, because the power of great vows has been accomplished. In a single thought ineffable upon ineffable distinct practices of the multitude appear before me, because the wisdom of the ten powers has been fulfilled. In a single thought the pure bodies of ineffable upon ineffable buddhas appear before me, because the power of Samantabhadra's practices and vows has been accomplished. In a single thought I revere and make offerings to tathāgatas as numerous as the dust motes of ineffable upon ineffable buddha-fields, because the vow-power of a gentle and pliant mind making offerings to tathāgatas has been accomplished. In a single thought I receive the Dharmas of ineffable upon ineffable tathāgatas, attaining realization of the power of the dhāraṇī of upholding the wheel of Dharma of asaṃkhyeya distinct phenomena. In a single thought the oceans of practices of ineffable upon ineffable bodhisattvas appear before me, having attained the vow-power capable of purifying all practices like Indra's net. In a single thought the oceans of ineffable upon ineffable samādhis appear before me, having attained the vow-power that enters through one samādhi-door into all samādhi-doors and purifies them all. In a single thought the oceans of ineffable upon ineffable faculties appear before me, having attained the vow-power of understanding the limits of all faculties and seeing all faculties within a single faculty. In a single thought times as numerous as the dust motes of ineffable upon ineffable buddha-fields appear before me, having attained the vow-power of turning the wheel of Dharma at all times without exhaustion, even if the realms of sentient beings were exhausted. In a single thought the oceans of ineffable upon ineffable three times appear before me, having attained the vow-power of the light of wisdom that understands the divisions of all three times in all worlds."' Walking being so, sitting and standing are also like this. Hence the verse in the Lotus Sūtra says: 'A son of the Buddha abiding on this ground / Is the enjoyer of the Buddha; / He always resides within it, / Walking, sitting, and lying down.'

10.4

Question: In this Record of the Mirror of the Source, what is the cause of these virtues and functions? Through what causes and conditions are these phenomena blended and unobstructed?

10.5

Answer: In terms of the Huayan school, there are ten meanings. First, manifested by mind alone: all phenomena are manifested by the true mind, just as the water of the great ocean completely becomes waves. Because all phenomena are nothing other than the one mind, characteristics such as large and small turn according to the mind, and are unobstructed in identification and interpenetration. Second, absence of fixed nature: since they are manifested by mind alone and arise from conditions, they have no fixed nature. Nature and characteristics are both transcended. The small is not determinately small, and therefore can contain the great empty space with room to spare, because it is identical with the great having no exterior. The great is not determinately great, and therefore can enter into a tiny speck of dust without any gap, because it is identical with the small having no interior. This being so, what difficulty is there for a speck of dust that equals the great empty space to contain vast lands that are like specks of dust? Therefore, the one is not determinately one, and thus can be all; the many are not determinately many, and thus can be one; the edge is not determinately the edge, and thus can be the center; the center is not determinately the center, and thus can be the edge. Long and short duration, stillness and disturbance, and so forth—each and every one is like this. Third, mutual dependence through conditioned arising: the ocean of conditioned-arising phenomena within the great dharmadhātu has immeasurable doctrinal approaches, which are briefly subsumed under ten gates; these are fully explained below in the section on the causes and conditions of the dharma-nature. Fourth, the gate of the interpenetration and harmony of dharma-nature: if considered solely in terms of phenomena, they obstruct one another and cannot be identified or interpenetrated. If considered solely in terms of principle, there is only a single flavor, with nothing to be identified or interpenetrated. Now, principle and phenomena are interfused, possessing this unobstructedness. That is to say, when a single phenomenon that is not different from principle fully subsumes the nature of principle, it causes those many phenomena that are not different from principle to all appear within the one, according to the principle upon which they rely. If principle were not completely subsumed within the one, there would be the fault that true principle has limits. If principle were completely subsumed within the one, but the many phenomena did not appear along with it, there would be the fault that phenomena exist outside of principle. Now, since within a single phenomenon principle is completely and entirely subsumed, how could the many phenomena fail to appear according to it? A verse in the 'Flower-Treasury Chapter' says: 'In all the dust motes of the Flower-Treasury World, within each and every dust mote the dharmadhātu is seen.' The dharmadhātu here is the dharmadhātu of phenomena. This is the general meaning; specifically, it also possesses the ten profound gates. First, since true principle corresponds with all phenomena and subsumes principle without remainder, this is the Gate of Simultaneous Complete Containment of all gates and all phenomena. Second, since phenomena, like principle, can encompass and are also vast and pervasive like principle without destroying narrow characteristics, there is the Gate of the Unobstructedness of Vast and Narrow, Pure and Mixed. Furthermore, because nature is constantly equal it is pure, and because it universally subsumes all phenomena it is mixed. Third, since principle is pervasive throughout all many phenomena, it causes a single phenomenon to pervade throughout all according to principle; and as the pervasive principle is wholly present in a single phenomenon, all are present within a single phenomenon according to principle. Therefore, there is the Gate of the Mutual Containment of the One and the Many. Furthermore, just as the proper characteristic of a dust mote is one, by its own oneness remaining unmoved it can then universally respond and become many; if its own oneness were moved, universal response would be lost, and many would also not be established; two and three are also like this. Moreover, the one and the many are established through mutual dependence: just as the one is entirely the many before it can be named 'one,' so the many are entirely the one before they can be named 'many.' Outside of the many there is no separate one, so one clearly knows it is the one within the many; outside of the one there is no separate many, so one clearly knows it is the many within the one. Truly because it is not many, it can be the one-many; because it is not one, it can be the many-one. Because it does not lose its naturelessness, only then is there the wisdom of the one and the many. A verse of the sūtra says: 'Just as in the rules of counting, increasing one up to the immeasurable, they are all the original number; it is due to wisdom that there is differentiation.' Fourth, since true principle is not separate from phenomena, a single phenomenon is true principle, and true principle is all phenomena. Therefore, this one is those all phenomena; and that all are the one can be understood conversely from the above. Thus there is the Gate of the Freedom of Mutual Identity. Fifth, because true principle in phenomena is in each case entirely present, not in part, at the precise moment it is here, the other is hidden. Thus there is the Gate of the Hidden and the Manifest. Sixth, since true principle universally subsumes all phenomena, carrying along those dependent phenomena simultaneously into the one, there is the Gate of the Minute and Subtle. Seventh, because this [phenomenon] completely subsumes principle, it can manifest all; that [phenomenon] completely subsumes principle, and like this [one] simultaneously manifests. When this manifests that, that which can manifest and that which is manifested both appear within this; when that manifests this, this which can manifest and this which is manifested also appear within that. In this way, layer upon layer without end, there is the Gate of Indra's Net. This is because tathatā is ultimately inexhaustible. Eighth, because phenomena are identical with principle, whenever any single phenomenon is raised, it is the true Dharma gate; thus there is the Gate of Relying on Phenomena. Ninth, because tathatā is pervasive, and day, night, month, year, and kalpa are all completely present in it, being in a day is not different from being in a kalpa. Thus there is the Gate of the Diverse Formation of the Ten Time Periods. How much more so since time exists on account of phenomena; how could phenomena interfuse while time does not? Tenth, when this phenomenon is identical with principle, it does not obstruct constant correspondence with all the rest; thus there is the Gate of Master and Companions. Furthermore, a dust mote is the dharmadhātu, its substance has no limits, and it universally reaches all—this is the master. Those all [phenomena] are each distinct—this is the companions. The companions are not different from the master, and necessarily take the complete master to form companions; the master is not different from the companions, and also takes the complete companions to form the master. Master and companions mutually support and subsume each other. If they mutually subsume, this and that mutually negate each other, and all cannot be spoken of separately; if they mutually support, then this and that mutually exist, and all cannot be spoken of identically. All are due to being both master and companions; therefore they are both identical and distinct. One should know that within the master there is both master and companion, and within the companion there is both companion and master. Thus, as one principle interfuses, the ten gates are complete. Therefore, know that this principle is fully present in every dust mote and completely interfused in every thought-moment; there is not a single phenomenon that is not covered by it. As the Huayan Sūtra says: 'At that time, that night goddess Sarvajagatrakṣāpratibhā, in order to display to the youth Sudhana the bodhisattva's spiritual power of liberation for subduing sentient beings, adorned her body with all the major marks and minor signs. From between her two eyebrows she emitted a great light named Lamp of Wisdom Universally Illuminating the Pure Banner, with immeasurable rays of light as its retinue. That light universally illuminated all worlds. Having illuminated the worlds, it entered into Sudhana's crown and filled his body. Sudhana at that time immediately attained the samādhi of the ultimately pure wheel. Having attained this samādhi, he saw between the two places of the two deities all dust of the earth, dust of water, dust of fire, and fine dust of vajra, maṇi, and various jewels, flowers, incense, necklaces, and various ornaments. In all such dust motes, within each and every dust mote, he saw worlds as numerous as dust motes in Buddha-lands forming and decaying. He also saw all the great accumulations of earth, water, fire, and wind. He also saw all worlds connected together, all held and sustained by the earth-wheel, with various mountains and oceans, various rivers and pools, various groves and forests, and various palaces—namely, palaces of devas, palaces of nāgas, palaces of yakṣas, up to palaces and residences of mahoragas, humans, non-humans, and so forth, as well as the realms of hell, animals, and King Yama, all dwelling places, cycling through the destinies, coming and going in birth and death, receiving retribution according to their karma, each distinctly different; he saw them all without omission. He also saw all the differences among worlds—namely, some worlds are defiled, some worlds are pure, some worlds tend toward defilement, some worlds tend toward purity, some worlds are defiled-pure, some worlds are pure-defiled, some worlds are exclusively pure, some worlds have level and upright forms, some are inverted, and some are tilted. In all such worlds and in all destinies, he saw this night goddess Sarvajagatrakṣā at all times and in all places, in accordance with the bodily appearances, words, practices, and understandings of sentient beings, by the power of skillful means, universally appearing before them to transform and liberate them according to what is appropriate.' Fifth, like an illusion or a dream: just as an illusionist can magically transform one thing into many, and many things into one thing, and so forth. The sūtra says: 'Or manifesting a moment as a hundred years,' and so forth. All phenomena are created by the illusion of karma, and therefore oneness and difference are unobstructed. As for 'like a dream': just as what is seen in a dream is vast, yet has not moved from the pillow; it spans a long time, yet has not lasted a split second. Sixth, like a reflection: the sūtra says: 'Though distant and near objects both appear as reflections, the reflection does not have distance or nearness according to the objects,' and so forth. Seventh, boundless causes: the buddhas and bodhisattvas, in their causal stage in the past, constantly cultivated contemplations such as conditioned arising and naturelessness, made great vows and dedications, and so forth, according with the dharmadhātu, cultivating these and other immeasurable supreme causes; therefore, the fruits now arising possess this unobstructedness. Eighth, because the Buddha's realization is exhaustive: by merging with the true nature, they obtain function that accords with nature; therefore the sūtra says: 'Because of peerless merit, they can do so.' Ninth, because of the function of profound samādhi: by the power of various samādhis such as the ocean-seal samādhi; therefore a verse in the 'Bhadraśrī Chapter' says: 'Entering samādhis as numerous as fine dust motes, in each one producing samādhis equal to dust motes, yet those fine dust motes do not increase,' and so forth. Tenth, because of supernormal powers and liberations: by means of the ten supernormal powers and the inconceivable liberations; in the 'Inconceivable Dharma Chapter', among the ten kinds of liberation, it says: 'Within a single dust mote, establishing all the Buddhadharmas of the three times,' and so forth.

10.6

Question: What scriptural evidence is there for designating the mind as a mirror?

10.7

Answer: The Awakening of Faith in the Mahāyāna states: 'The substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination. Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it, neither emerging nor entering, neither lost nor destroyed, permanently abiding in the one mind, because all dharmas are just the true nature itself. Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings. Third is the mirror of dharma emergence: namely, being non-empty, it emerges from the obstruction of afflictions, separated from the characteristic of union, purely clean and radiant. Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts.' Therefore, the Commentary on the Mahāyāna-śāstra states: 'Regarding the inherently pure original enlightenment, the root treatise says that the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. Within these four great aspects, each possesses two aspects that are inseparable from that great aspect: the first is the aspect of being equal to space; the second is the aspect of being identical to a mirror. As the treatise says: "Furthermore, the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror." Therefore, what is called the mirror of true emptiness, and having two aspects, what are its characteristics? The verse says: "Within inherently pure original enlightenment, / it is far removed from the awareness of deliberate cognition; / as it is far removed from delusive objects, / it truly reveals the meaning of being far removed. / The mirror of maśaphasva— / by raising one, one is shown." The treatise says: Within the essence of inherently pure original enlightenment, it is far removed from all deliberate cognitions of clinging conditions and all conceptualizing consciousnesses, fulfilling the meaning of the single flavor of equality; hence it is called "true." It is far removed from all empty, delusive objects and manifold sign-aspects, fulfilling the characteristic of determinate reality; hence it is called "real." Because it wishes to demonstrate the meaning of being far removed, it is called "empty." "Mirror" is a metaphor, meaning clarity. Yet here the mirror is compared to the maśaphasva jewel-mirror, not to other various oil or hemp mirrors used as metaphors. Why is this? If one takes this maśaphasva jewel-mirror and places it in one spot, and before the jewel-mirror one heaps up various stones, or various foods and drinks, or various ornaments, or jewels and mirrors of the same kind—in that jewel-mirror, other images do not appear; only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is also like this: in this mirror, only pure virtues of the same kind are established and gathered, while various disparate faults and dharmas are all far removed. As the treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects, because there is no dharma that can appear." Since each has two aspects, why does it only show the aspect of being identical to the mirror and not manifest the aspect of being equal to space? Because by raising one aspect, it concomitantly shows the other aspect. If so, what is called the aspect of being equal to space? It means that just as empty space is pure and undefiled, unable to be covered by the four obstructions, vast and boundless, unable to be contained by the three periods of time, the mirror of true emptiness is also like this. Therefore, "because it does not possess the meaning of cognitive illumination" refers precisely to manifesting the causes and conditions of being far removed. Just as in that maśaphasva jewel-mirror images of stones and the like do not appear before it because dharmas like stones are all base and filthy, in this jewel-mirror of original enlightenment, various delusive dharmas do not appear before it because all defiled dharmas are characteristics of ignorance and non-enlightenment, having no meaning of illuminative comprehension. What is called the mirror of causal perfuming, and having two aspects, what are its characteristics? The verse says: "The wisdom of inherently pure original enlightenment / does not abandon the dharmas of the three realms; / becoming the perfuming of single enlightenment, / it adorns the fruit of the dharmakāya; / hence it is called causal perfuming. / The mirror of the luṇḍārī flower; / space accommodates and is universally one." The treatise says: Inherently pure original enlightenment does not abandon the three realms; perfuming those three, it becomes the perfuming of single enlightenment, adorning the fruit of the one great dharmakāya; therefore it is called the mirror of causal perfuming. What are the three realms? First is the realm of sentient beings; second is the realm of vessels; third is the realm of correct enlightenment of wisdom. The realm of sentient beings refers to the sphere of ordinary beings. The realm of vessels refers to the lands of support. The realm of correct enlightenment of wisdom refers to Buddhas and bodhisattvas. These are called the three. The mirror here refers to the luṇḍārī flower mirror: if one takes a luṇḍārī flower and places it in one spot, gathering all things around it, through the perfuming of this flower, all things become bright and pure; furthermore, the bright and pure things appear in the flower without remainder, and within all things that flower appears without remainder. The mirror of causal perfuming is also like this: it perfumes all dharmas into pure enlightenment, perfuming them into equality. Furthermore, the meaning of empty space has two aspects: first is accommodating; second is pervasive oneness. Accommodating means accommodating all matter without obstruction. Pervasive oneness means that manifold forms are identical to the one great empty space. As the treatise says: "Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it." Thus this original enlightenment from beginningless time is far removed from four kinds of faults; its self-nature is pure, permanently abiding in the one mind. First, it is far removed from the fault of non-pervasiveness, because the three realms do not go outside the pure mirror of original enlightenment, as the treatise says: "neither emerging." Second, it is far removed from the fault of confusion and disorder, because all dharmas do not enter the pure mirror of original enlightenment, as the treatise says: "nor entering." Third, it is far removed from the fault of defects, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not the pure virtue of original enlightenment, as the treatise says: "neither lost." Fourth, it is far removed from the fault of impermanence, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not unconditioned wisdom permanently abiding, as the treatise says: "nor destroyed." Being far removed from marginal extremes and completely fulfilling the middle truth, it is therefore said to "permanently abide in the one mind." From here downward, the causes and conditions are demonstrated. By what cause and condition do the various dharmas within the wisdom of original enlightenment leave behind all faults like that original enlightenment? Because the various dharmas are all without exception the true substance, as the treatise says: "because all dharmas are just the true nature itself." From here downward, conditions are addressed to resolve doubts: suppose there are sentient beings who produce such a doubt, thinking: "In the three realms, the defiled dharmas of ignorance in the realm of sentient beings are fully complete, transmigrating and shifting without rest; if such a realm appears in original enlightenment, it cannot be said that original enlightenment is pure and far removed from all faults." For this reason, the treatise now resolves it by saying: "Moreover, it cannot be defiled by any defiled dharmas; the substance of prajñā's true wisdom is unmoving, its self-nature pure, fully endowed with the outflow-free, constantly perfuming the realm of sentient beings to make it pure." As the treatise says: "Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings." What is called the mirror of dharma emergence, and having two aspects, what are its characteristics? The verse says: "The truly non-empty dharma / emerges from three faults / and fulfills three virtues; / hence it is called dharma emergence. / The mirror of smelting crystal; / space has the meaning of emerging from matter." The treatise says: Outflow-free inherent virtues emerge from three faults and fulfill three virtues; this is called dharma emergence. What are the three faults? First, the defiled category of ignorance is called affliction obstruction. Second, fundamental ignorance is called wisdom obstruction. Third, the evolving characteristic of conjunction is called conceptualizing consciousness. These are called the three. Because it is completely separated from these three faults, it is called "emergence." As the treatise says: "Third is the mirror of dharma emergence: namely, the non-empty dharma emerges from affliction obstruction and wisdom obstruction, separated from the characteristic of union." What are the three virtues? First is the virtue of fulfilling purity. Second is the virtue of fulfilling cleanliness. Third is the virtue of fulfilling radiance. These are called the three, as the treatise says: "purely clean and radiant." From which faults does it emerge, and which virtues does it fulfill? Emerging from affliction obstruction, it fulfills the virtue of cleanliness; emerging from wisdom obstruction, it fulfills the virtue of radiance; emerging from the evolving characteristic of conjunction, it fulfills the virtue of purity. Why? Because the correspondence is naturally so. The mirror here refers to a crystal jewel: just as when a crystal jewel sinks into deep mud, it immediately surges forth, leaping ten feet away from that mud; if placed in turbid water, it drives away the muddy sediment, leaving only pure water to abide in it; if placed in a phullaka forest, it emits a fragrance that blocks out that foul odor, dispersing it far away. The mirror of dharma emergence is also like this. The metaphor here illustrates the meaning of the purity of self-substance. The meaning of being equal to space is the meaning of emerging from matter: just as empty space is far removed from the great elements and is completely pure, the mirror of dharma emergence is also like this. What is called the mirror of conditional perfuming, and having two aspects, what are its characteristics? The verse says: "Amidst the conditions of immeasurable, boundless sentient beings, / it brings forth immeasurable, boundless, supreme responsive and transformation bodies, / perfuming the minds of sentient beings, / giving birth to all good roots, / increasing the flowers of the two accumulations, / and adorning the fruit of the dharmakāya; / hence it is called conditional perfuming. / The crystal within the mirror and space / have the meaning of accordant accomplishment; / one should contemplate it according to the Dharma." The treatise says: For example, if one takes a crystal jewel, places it in one spot, and gathers around it jewels of various colors, that crystal jewel shifts and transforms according to the colors of the jewels it faces. The mirror of conditional perfuming is also like this. Furthermore, just as empty space has sovereign power and thus accords with and accomplishes all actions that are undertaken, the realm of conditional perfuming is also like this, being established in accordance with the practices of all sentient beings. As the treatise says: "Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts." Thus, these four great aspects of original enlightenment pervade all realms of sentient beings, all realms of the two vehicles, all realms of bodhisattvas, and all realms of tathāgatas; there is nowhere they do not abide, nowhere they do not illuminate, nowhere they do not penetrate, and nowhere they do not reach, fully complete and fulfilled. The Commentary on the Awakening of Faith explains: Concerning inherently pure original enlightenment, it uses the metaphors of space and a mirror to separately explain the four aspects. The treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination." First, internally, delusive dharmas are originally non-existent within tathatā; it is not that they existed previously and became non-existent later; hence it says "truly empty." Below, it explains the meaning of emptiness: inverted minds and delusive objects are originally not corresponding; hence it says "far removed." It does not mean that they exist but do not appear; rather, because delusive dharmas do not exist in principle, there is no object that can appear. It is not that the mirror cannot manifest them, but because a hare's horn is non-existent, there is nothing that can appear. "Does not possess cognitive illumination" has two meanings: first, looking from delusive thoughts toward true wisdom, there is no function of cognitive illumination, because emotional clinging opposes principle; just as a mirror is not itself external objects, because those external objects have no function of illumination; this reveals that within the mirror there is no substance of external objects. Second, looking from original enlightenment toward delusive dharmas, there is likewise no function of cognitive illumination, because delusion is originally non-existent; just as a clear eye looking at flowers in the sky has no function of illuminating gazing, and just as a mirror looks toward a hare's horn.'

10.8

Question: If that is so, why does the subsequent 'mirror of perfuming as cause' manifest all worldly phenomena?

10.9

Answer: [This is spoken] from the perspective of the apparent phenomena of the dependent nature (paratantra). These are produced by the true mind following perfuming; because they lack self-substance, they are not different from tathatā. Therefore the treatise states: 'Because all phenomena are identical with the real nature.' Here, however, [the first mirror] is discussed in terms of the real nature imagined by ubiquitous conceptualisation (parikalpita), and therefore there is nothing that can be manifested.

10.10

Question: Are the manifested apparent phenomena not due to clinging to [them as] real existence?

10.11

Answer: Although it is due to grasping at real existence, the semblance is nonetheless permanently not real. It is like a shadow which depends upon an object: the shadow is permanently not the object. In a mirror, the shadow appears, but the object does not appear. Because the object does not appear, it is called the 'empty mirror'. Because it can manifest shadows, it is 'causal perfuming'. The treatise says: 'Second is the mirror of causal perfuming, meaning that it is truly not empty. All worldly objective realms appear within it; they do not go out, do not enter, are not lost, and are not destroyed; they abide constantly in the one mind, because all dharmas are just the true nature. Furthermore, it cannot be defiled by any defiled dharmas; the substance of its wisdom is unmoved, fully endowed with the outflow-free, and perfumes sentient beings.' In explaining this, there are two meanings of the internal cause: first, it can act as the cause of manifesting dharmas; second, it acts as the cause of internal perfuming. Alternatively, the first is the meaning of 'cause', and the second is the meaning of 'perfuming'; hence it is called 'causal perfuming'. When it says 'truly not empty', this in general sets forth the substance of causal perfuming, meaning that it has its own substance and efficacy. In the first of the two causes, 'all worldly objective realms appear', clarifying that all dharmas, apart from this mind, have no separate essential nature—just as shadows can appear in a mirror. 'Do not go out' clarifies that the mind awaits perfuming to manifest all dharmas, and they do not spontaneously go out without perfuming. 'Do not enter' means that apart from the mind there is nothing capable of perfuming, so they do not enter from outside. 'Are not lost' means that although they do not go out from within nor enter from without, at the time of dependent arising their manifestation is not absent; hence it says 'are not lost'. 'Are not destroyed' means that the causal assemblage of all dharmas has no origin from which it arises and is not different from tathatā, so it cannot be destroyed—like shadows in a mirror which, caused by the mirror, cannot be destroyed. 'Constantly abide in the one mind' integrates the characteristics into the same substance. 'Defiled dharmas cannot defile it' is because its nature is pure. 'The substance of its wisdom is unmoved' is because originally there is no defilement, and now there is no beginning of purity; therefore the wisdom of original enlightenment has never moved. Furthermore, although it manifests defiled dharmas, it is not defiled by them; hence it says 'unmoved'—like reflections in a mirror changing along with the objects, yet the substance of the mirror itself has never moved. Again, [first] is the empty mirror, detached from the substance of all external objects. Second is the not-empty mirror, meaning its substance is not non-existent, being able to manifest the myriad images. Third is the pure mirror, meaning it has already been polished and is free from dust and defilement. Fourth is the mirror of enjoyment and use, meaning it is set in a high hall to be enjoyed and used by those who need it. The first two are purity by self-nature; the latter two are purity by separation from defilement. Moreover, the first two are spoken of with respect to the cause when hidden; the latter two are spoken of with respect to the fruit when manifest. Furthermore, the first two pertain to empty and not-empty; the latter two pertain to substance and function. As the Buddhabhūmisūtra says: 'Furthermore, Supratiṣṭhita, the mirror-like wisdom is like a round mirror upon which the reflections of myriad forms appear; just so, depending on the Tathāgata’s mirror of wisdom, the myriad images of the consciousnesses of objective realms in all āyatanas appear as reflections. The round mirror is used solely as a simile; you should know that the round mirror and the Tathāgata’s mirror of wisdom are completely equal. Therefore the mirror of wisdom is called the mirror-like wisdom. The Tathāgata’s great round mirror: a person of merit and pleasure hangs it in a high and elevated place without any shaking. Immeasurable sentient beings who come and go observe their own bodily gains and losses in it, in order to keep what is gained and discard all losses. Just so, the Tathāgata hangs the mirror-like wisdom, abiding in the pure dharmadhātu without interruption, and therefore it is without shaking, wishing to cause immeasurable and countless sentient beings to observe the defiled and the pure, in order to adopt the pure and discard all defilements. Furthermore, it is like a round mirror, exceedingly well polished and burnished, its reflection pure and without defilement, its radiance shining everywhere. Just so, with the Tathāgata’s mirror-like wisdom, because of the eternal departure from the defilements of all afflictive and cognitive obscurations upon the Buddha’s wisdom, it is exceedingly well polished and burnished; because it is held by relying on absorption (samādhi), its reflection is pure and without defilement; and because it performs works of benefit and joy for all sentient beings, its radiance shines everywhere. Furthermore, it is like a round mirror: depending on the conditions of original objects, various appearances of reflections arise. Just so, the Tathāgata’s mirror-like wisdom, relying on various conditions at all times, gives rise to various appearances of reflections of wisdom. Just as on a round mirror, reflections that are not one but manifold arise, yet on the round mirror there are no reflections, and this round mirror is without movement or activity; just so, upon the Tathāgata’s mirror-like wisdom, reflections of wisdom that are not one but manifold arise, yet upon the mirror-like wisdom there are no reflections of wisdom, and this mirror of wisdom is without movement or activity. Furthermore, it is like a round mirror, neither united with nor separated from the myriad reflections, because it does not accumulate them, yet manifests those conditions. Just so, the Tathāgata’s mirror-like wisdom is neither united with nor separated from the manifold reflections of wisdom, because it does not accumulate them and does not disperse and lose them.' The Mahāparinirvāṇasūtra says: 'If one can listen to and receive this Mahāparinirvāṇasūtra, one can fully know the profound meaning and flavor of all vaipulya Mahāyāna scriptures. It is like a man or woman who, in a bright, clean mirror, sees their bodily form clearly and distinctly. The mirror of the Mahānirvāṇa is also like this: when bodhisattvas hold it, they can clearly see the profound meaning of the Mahāyāna scriptures.' It also says: 'What is called the Itivṛttakasūtra? Up until the time of Kanakamuni Buddha, it was named the Dharma Mirror.' From this we know that the ancient Buddhas all designated this as a mirror, because the myriad meanings of the teachings and dharmas, and the myriad conditions of the ultimate and conventional, without exception appear within it. The Venerable Ding of Tiantai, in his Commentary on the Nirvāṇa Sūtra, says: 'Prajñā is none other than the unsurpassed leader, the knowledge of all aspects (sarvākārajñatā), named the bright and clean mirror of Mahānirvāṇa. This mirror, illuminating one, illuminates all. Because it illuminates the middle, it is a mirror. Because it illuminates the ultimate, it is clean. Because it illuminates the conventional, it is bright. Because it is bright, images are luminous and the provisional appears. Because it is clean, flaws are exhausted and the true is revealed. Because it is a mirror, its substance is complete and the middle is revealed. The three wisdoms are attained in the one mind, hence it is called the bright and clean mirror. Because it encompasses all dharmas, it is praised as the leader. Because it is the treasury of Buddha-wisdom, it is called the virtue of prajñā.' From this we know that all sages designate the mind as a mirror, exhausting its subtlety therein. The Mahāyāna Thousand-Bowl Sūtra says: 'Carefully contemplate the objective realm of the mind and illuminate the nature of the mind: only illuminating and only clear, only illuminating and only pure; gazing everywhere across the ten directions, encompassing the entire dharmadhātu, brightly luminous and tranquil, without any obstacles.' Therefore a prior virtuous one said: 'This nature of tathatā is like a bright mirror; the myriad images all appear within it.' Furthermore, all myriad dharmas have two [aspects]: first, all are like a bright mirror containing clear luminosity, because they are formed by the one mind; second, they are manifested by conceptual discrimination, because they are like reflections. By the first meaning, they are that which can manifest; by the second meaning, they are that which is manifested. Therefore all dharmas are mutually mirrors and images to each other, like mirrors mutually illuminating each other without destroying their original characteristics. A sūtra says: 'Though distant and near objects are both manifested as reflections, the reflections do not become distant or near according to the objects.' Moreover, as when the sun and moon are seen in rivers and springs, [the waters] are that which can manifest; if rivers and springs are taken as that which is manifested, the long rivers and flying springs enter the mirror, and their emergence is the appearance of that which is manifested. When ascending a tower holding a mirror, the entire band of the Yellow River enters the mirror, and a thousand-fathom waterfall is seen within a foot across. In a poem by Right Vice Director Wang [Wei], it says: 'Through the window, clouds and mists arise upon one’s robes; / Rolling up the screen, mountain springs enter into the mirror.' This clearly shows that they are what is manifested. When the mirror of the mind is hung high, there is no dharma it does not contain; like the vast clarity of the emptiness of nature, into which door would it not enter? Therefore Emperor Taizong of the Tang Dynasty said: 'I have heard that using copper as a mirror, one can straighten one's clothes and hat; using antiquity as a mirror, one can know the rises and falls; using people as a mirror, one can know gains and losses. Now, using the mind as a mirror, one can illuminate the dharmadhātu.' Furthermore, a bright mirror only illuminates the physical form, not the mind; it only illuminates arising and ceasing, not non-arising; it only illuminates the mundane, not the supramundane; where there is physical form, it illuminates, but where there is no form, it does not illuminate. As for the mirror of the mind, it thoroughly covers the ground of nature, penetrating to the source of the mind; it completely understands non-arising, extensively clarifies the ultimate and the conventional, inspects both existence and non-existence, and penetrates both the hidden and the manifest. Superiority and inferiority are far apart, with only a slight resemblance in simile. As the Chapter on the Conduct and Vows of Samantabhadra in the Avataṃsakasūtra says, when the Brahmin praised King Amṛta for the youth Sudhana, the verse said: 'My lord is supremely upright and majestic; / He curbs anger and admonishes all desires. / His mind is like a pure, bright mirror, / Reflecting things without any partiality. / A bright mirror only reflects physical forms, / Not discerning mental thoughts; / My king’s mind-mirror is pure, / Penetrating down to the source of the mind.' A prior virtuous one said: 'Like a great maṇi jewel mirror hung shining in empty space, all forms of the ten directions appear at once, yet this mirror’s nature is pure light without any reflections. The dharmakāya of all Buddhas is also like this: limpid, pure, and without reflections. Due to past unwearying great compassion, following sentient beings' karmic conditions and different responsive capacities, it universally manifests all physical-body samādhis, so that sentient beings who hear or see it never fail to receive benefit.' All Buddhas take the outflow-free vajra-mind as their body, universally appearing in all realms of sentient beings; yet, being covered by kleśas and habitual tendencies, there is no substance that is not manifest. Like the lamp light not extinguished within a clean vase, it is called the tathāgatagarbha, also called the treasury of virtues, and also called the inexhaustible treasury. What all the patriarchs collectively transmit is the pure, self-realized noble wisdom of all Buddhas, the marvelous mind of tathatā, which is not what can be obtained from worldly texts. Why? Because unimpeded liberation is the one true dharma-nature, not shared in common with the mundane or supramundane. A sūtra says: 'Incomparable is bodhi, for it cannot be analogized.' If one awakens to this true dharma-nature, this person can completely know that the Buddhas of the three periods of time and all sentient beings are of the same dharmadhātu, originally equal, constant, and unchanging. Because all Buddhas at all times are detached from the characteristics of contemplation, a sūtra verse says: 'With mind purified, one has already crossed all dhyānas.' Therefore, because the mind is pure, a single beam of light shines and myriad thoughts are completely dissolved—like hanging a lamp in a dark room, or seeing the sun through dense clouds. As an ancient virtuous one’s verse says: 'How could one know that the place where one thought receives light / Is where the confusion of billions of kalpas is extinguished at this moment?' Therefore it is said: Because the Dharma has the capacity of responsive illumination, it is compared to a mirror; because the teaching has the meaning of being transmissible, it is analogized to a lamp. It can be called having the moon of wisdom enter one's bosom, or holding the numinous pearl in one's hand; penetrating the dharmadhātu, there is nothing it does not reflect. The Treatise on Talent and Destiny says: 'The mind penetrates like a precious mirror.' The commentary says: 'The mind reflects things, omitting none of the various kinds; penetrating the dark and the bright, it is identical to a precious mirror.' Again, Zhuangzi says: 'The mind of the realized man is like a mirror.' Moreover, if mundane mirrors can still illuminate a person's liver and gallbladder, how could the mind-mirror of the numinous terrace not thoroughly reflect them? In antiquity, the Qin palace used jade as a mirror to illuminate all the courtiers, and their livers, gallbladders, and internal organs were all fully manifested. Therefore an ancient said: 'Unless one travels the great ocean, one has not seen the wonder of the sun boiling the waters; unless one gazes up at Mount Tai, one has not beheld the form reaching to the clouds.' If one has not approached the mirror of the source, how could one know one's own mind, vastly encompassing empty space in its substance, and limpidly containing myriad images in its reflections? Those who do not enter through faith cannot fathom its height and depth. Therefore Master Zhenjue's song says: 'The mind-mirror is bright, / Reflecting without impediment, / Vastly pure and penetrating throughout the sands of realms; / The myriad images, densely arrayed, appear as reflections within it; / The round radiance of the one nature is neither internal nor external.' Therefore, relying on these four kinds of empty mirror meanings from the Awakening of Faith, we then extensively record the patriarchs and teachings to manifest the one mind and verify and accomplish the mirror of the source. Therefore the treatise says: 'There is a dharma that can awaken the root of faith in Mahāyāna.' 'There is a dharma' refers to the dharma of the one mind; if a person can understand this dharma, they will surely awaken a vast root of faith. Once the root of faith is established, one enters the Buddha path. Because of accomplishing the Buddha path, one is detached from the two active manifestations. What are the active manifestations? First is the active manifestation of ordinary beings, which is saṃsāra, accomplishing defiled affairs; second is the active manifestation of the two vehicles, which is nirvāṇa, losing affairs of benefit and joy. Though bondage and liberation differ, both are confused about the mirror of the source. Now, accomplishing the Buddha path, one is free from the two active manifestations, completely realizes the one mind, and possesses Mahāyāna practice. Because of great wisdom, one does not abide in saṃsāra; because of great compassion, one does not abide in nirvāṇa, acting as a single radiance and serving as a ferry across myriad paths.

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宗鏡錄 — Classical Chinese