宗鏡錄 13.32

13.32

Answer: The mind is the direct cause (janaka-hetu). Although it perceives and illuminates, it is veiled by adventitious kleśas. Without the cognitive cause (vyañjaka-hetu) of wisdom, it cannot be revealed. An ancient master said: 'Wisdom illuminating the source of the mind is precisely the cognitive cause.' As with empty space and the sun, there are briefly ten meanings to explain what is inconceivable: First, the sun and empty space are neither identical nor separate. Second, they are neither abiding nor non-abiding. Third, just as the sun is an excellent condition for destroying darkness, it is essential for revealing space. Fourth, although it destroys darkness and reveals space, space neither decreases nor increases. Fifth, in principle there is indeed no decrease, but deduced from phenomena, dark veiling is forever eliminated; in nature there is no increase, yet all images contained in the realm of space appear. Sixth, although the nature of this empty space is pure, if there is no sunlight, darkness will arise. Seventh, it is not that empty space, because it is empty, can eliminate darkness by itself; if darkness is eliminated, it must rely on sunlight. Eighth, if the sun lacks empty space, it has no light and no illumination; if empty space lacks the sun, darkness does not eliminate itself. Ninth, yet this nature of darkness has no coming and no going; the substance and characteristics of the sun are also neither arising nor ceasing. Tenth, simply when there is the sun illuminating empty space, heaven and earth are thoroughly bright. The sun of wisdom illuminating the emptiness of mind-nature is also like this. To explain: First, wisdom and the mind are neither identical nor separate. Why are they not identical? Because wisdom is that which illuminates and the mind is that which is illuminated; subject and object are different. Why are they not separate? Wisdom is the function of the mind, and the function is not separate from the substance. Second, they are neither abiding nor non-abiding. Why are they not abiding? Because the nature of wisdom is detached. Why are they not non-abiding? Because it corresponds with the mind. Third, wisdom can destroy adventitious defilements and reveal the mind-nature. Fourth, although wisdom removes defilements and manifests the nature, the mind originally has neither concealment nor manifestation. Fifth, although the mind is originally empty, adventitious defilements must be exhausted before it can universally manifest the dharmadhātu. Sixth, although the mind is pure, if it lacks the light of wisdom, it is veiled by adventitious defilements. Seventh, it is not that the mind, being empty of itself, is not stained by adventitious defilements; if defilements are eliminated, it must rely on the light of wisdom. Eighth, wisdom without the mind does not illuminate; the mind without wisdom is not clear. Ninth, although adventitious defilements are exhausted, they originally have no coming and no going; although wisdom arises to illuminate, it is also neither arising nor ceasing. Tenth, as long as one attains the light of wisdom, the mind-nature is serene, calm, and illuminating, the dharmadhātu is thoroughly radiant, and it is ultimately pure. Therefore we know that among all dharmas there is no cultivation, yet through diligent cultivation one arrives at non-cultivation. Although original nature is empty, it is also through cultivating emptiness that emptiness is revealed. What is recorded in the present Mirror of the Source has a profound reason: it is solely because sentient beings lack wisdom and do not cultivate, falling into foolish darkness, failing to illuminate the mind-nature, and vainly sinking into saṃsāra. If they do not attain the light of wisdom of the Mirror of the Source, by what means could they reveal the jewel of the mind? Furthermore, the untainted nature of wisdom of sentient beings is originally complete in itself, but veiled by adventitious defilements, it is like a mirror dimmed by dust. As long as one knows the mirror is originally bright, the dust will gradually vanish. Where adventitious defilements are exhausted, the true nature is brilliant. As the Mahāparinirvāṇa-sūtra says: 'For example, outside a large village there was a śāla forest, and within it was a single tree that grew before the forest and had reached a hundred years of age. At that time, the master of the forest watered it and tended it in due season. That tree was old and decayed, and its bark, branches, and leaves all fell away, with only the solid core remaining. The Tathāgata is also like this: all that was old and decayed has been completely eliminated, and only all real dharmas remain.' Therefore, the song of Master Yibo says: 'The holy prince of the golden wheel for ten thousand generations / Is just this tathatā, numinous awareness; / Under the bodhi tree saving sentient beings, / Having saved all sentient beings to transcend birth and death. / Transcending birth and death, a true great man, / The formless, markless Great Vairocana; / When defilements are completely extinguished, tathatā remains, / A single round, bright, priceless pearl.'