[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 18 # 宗鏡錄 18 English (machine translation) 18 - **Language:** English ## Contents - [18.25](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.25) — 4 parts ### [18.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple. ### [18.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.2) Now, the dharmakāya of all buddhas pervades the minds of sentient beings. Since they share the same one mind, why is there manifestation and non-manifestation? ### [18.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.3) Answer: It is constantly manifest, without any time when it is not manifest. It may manifest suddenly in a single particle of dust, with nothing deficient; or it may manifest universally in all particles of dust, with nothing not pervaded. As for 'suddenly manifesting in a single place': the Tathāgata's eyelashes, Mañjuśrī's jewelled crown, Maitreya's pavilion, Samantabhadra's pores, Vimalakīrti's room, Māyā's belly, a mustard seed, the tip of a needle, a nearby particle of dust, a distant realm—in each and every one it manifests suddenly. As the \*Mañjuśrīparinirvāṇasūtra\* says: 'Mañjuśrī's body is like a mountain of purple-gold,' and so forth. 'His crown is adorned with vilanga gems and has five hundred kinds of colors. Within each and every color, the sun, moon, stars, constellations, palaces of devas and nāgas, and things rarely seen by sentient beings of the world all manifest therein.' The \*Vimalakīrtinirdeśasūtra\* says: 'Thereupon the elder Vimalakīrti manifested his supernormal power. Instantly that Buddha dispatched thirty-two thousand lion thrones, high, broad, adorned, and pure, which came and entered Vimalakīrti's room. The bodhisattvas, great disciples, Śakra, Brahmā, the Four Heavenly Kings, and others had never seen the like before. The room was spacious, completely holding the thirty-two thousand lion thrones without obstruction. In the city of Vaiśālī, as well as in the four continents of Jambudvīpa, there was also no confinement; all appeared as before.' In the 'Entry into the Dharmadhātu' chapter of the \*Buddhāvataṃsakasūtra\*, Lady Māyā addressed Sudhana, saying: 'Good son, at that time when the Bodhisattva was about to descend his spirit from the Tuṣita Heaven, there were assemblies of bodhisattvas numbering as many as the atoms of ten Buddha realms, together with their retinues, who descended from the heavenly palaces and came to enter my body. Those bodhisattvas manifested great supernormal powers within my belly, roaming at will—sometimes taking the great trichiliocosm as a single step, up to taking worlds numbering as many as the atoms of inexpressibly inexpressible Buddha realms as a single step. Furthermore, in thought after thought, at the abodes of all the Tathāgatas in worlds numbering as many as the atoms of inexpressible Buddha realms in the ten directions, assemblies of bodhisattvas, as well as the Four Heavenly Kings, the Trāyastriṃśa devas, the Yāma devas, the Tuṣita devas, the Nirmāṇarati devas, the Paranirmitavaśavartin devas, and even all the Brahmā kings of the form realm, all came wishing to see the Bodhisattva abiding in the womb and his vast supernormal transformations, to pay respect, make offerings, and listen to the true Dharma, and all entered my body. Although my belly could completely hold such assemblies, my body did not become vast, nor was it cramped. Those bodhisattvas each saw the pure and adorned bodhimaṇḍa of their own assembly. Good son, just as the Bodhisattva took birth in Jambudvīpa of this set of four continents and I became his mother, so it was in every one of the billions of Jambudvīpas of four continents throughout the great trichiliocosm. Yet this body of mine is originally neither two nor one, neither dwelling in one place nor dwelling in many places. Why? Because I have cultivated the bodhisattva's liberation gate of the ornamentation of the wisdom-illusion of great vows.' As the former worthy said: 'Vast as the dharmadhātu, ultimate as empty space—this is the meaning of abiding in the womb.' If so, then all sentient beings abide in Māyā's womb, not Śākya alone. Why? Because the citta of sentient beings is itself the dharmadhātu. Furthermore, if one understands that the citta is empty, there is no share of a womb. As the \*Bodhisattvagarbhasthasūtra\* says: 'The Buddha told Maitreya: "How does a bodhisattva who practices emptiness travel to the lands of the ten directions to teach and transform sentient beings?" Maitreya said to the Buddha: "A bodhisattva who practices emptiness does not see lands, nor is there any Buddha. The Buddha himself is without a Buddha; how could there be a Buddha? The realms of earth, water, fire, wind, and consciousness, self, person, and lifespan are all completely empty and quiet. For this reason, there is no share of a womb."' As for 'manifesting universally in all dust particles': it horizontally embraces all places and vertically penetrates all times, mutually interpenetrating in multiple layers, universally merging in perfect omnipresence. An ancient worthy said: 'All inconceivable events can universally manifest in all places; they are merely the responding function of the single pure dharmakāya of Vairocana.' This dharmakāya is just citta. Therefore it is said: 'Only when one can attentively observe that citta is non-dual does one see the pure body of Vairocana.' When a single thought of evil arises, the dharmakāya manifests accordingly; when a single thought of good is born, the dharmakāya manifests accordingly. This is called 'mutually manifesting in every place,' up to manifesting in the place of form and manifesting in the place of emptiness, freely and without obstruction. Do not refer it far off to all Buddhas; it is merely one's own single thought of an empty citta. Furthermore, it is like the ocean-seal universally imprinting everything. The 'Appearance' chapter of the \*Avataṃsakasūtra\* says: 'O sons of the Buddha, a bodhisattva-mahāsattva should know that when the Tathāgata attains correct awakening, he has nothing to observe with regard to all objects; he is equal with regard to dharmas, without doubt, without duality, without characteristics, without action, without cessation, boundless and limitless, far removed from the two extremes, abiding in the middle path, transcending all letters and words, and knowing the movements of thought, faculties, inclinations, and defiled habituations of all sentient beings. To sum up the essentials: in a single thought, he completely knows all dharmas of the three periods of time. O sons of the Buddha, it is like the great ocean, which can universally reflect and manifest the forms and images of the physical bodies of all sentient beings in the four continents; therefore it is collectively spoken of as the great ocean.' Hence in the sūtra there is the sāgaramudrā-samādhi. The commentary explains: 'The sāgaramudrā-samādhi has ten meanings. The faculties and vessels are that which is manifested; the bodhisattva's concentrated citta is that which can manifest. Because no citta is not empty, it is named samādhi. First, having no mind, it can manifest. The sūtra says: "Without exertion and without conceptual discrimination." Second, manifesting, there is nothing manifested. The sūtra says: "Because they are like light and reflections." Third, that which can manifest and that which is manifested are not one. Fourth, they are not different. The sūtra says: "The great ocean can manifest; that which can manifest and that which is manifested are distinct, hence they are not one. Seeking images outside the water cannot be done, hence they are not different." This shows that this concentrated citta and the dharmas manifested are the characteristics of the nature itself, so the capable and the object are distinctly present; and they are the nature of the characteristics itself, so object and self are non-dual. Fifth, there is no going or coming. It manifests the ten thousand dharmas in one's own citta, yet they do not come; it arrays clouds of bodies throughout the dharmadhātu, yet it never departs for an instant. Sixth, vastness. The sūtra says: "Universally containing all without rejecting anything." This clarifies that the samādhi-citta pervades the dharmadhātu, so the physical forms and minds of sentient beings are all objects within the concentrated citta; its function pervades the dharmadhātu, yet is not separate from this citta. Seventh, universal manifestation. The sūtra says: "All can be manifested." It also says: "The bodhisattva universally imprints all mental activities." The difference between this and vastness is that this is stated in terms of that which is manifested, not discriminating between great and small; that is stated in terms of that which can manifest, whose measure is universally pervasive. Eighth, sudden manifestation. The sūtra says: "Because it manifests in a single thought." This means without before and after, like an imprint suddenly formed. Ninth, constant manifestation. Unlike a bright mirror, it has no time of manifesting or not manifesting. Tenth, non-manifesting manifestation. Just as when a bright mirror confronts \[an object\], only then does it manifest the image of the four heavens; manifesting without confronting, it is said to be non-manifesting manifestation. Because it does not depend on confrontation, it is therefore constant manifestation, embracing the three periods of time.' These above meanings of the manifestation of the ocean-seal are divided into ten gates according to principle, phenomenon, capable, and object; but they are simply the meaning of the universal manifestation of the calm illumination of the one true citta. If there is non-manifestation, it is merely that adventitious defilements veil oneself, and the net of views separates oneself; it is not the fault of the dharmakāya. The \*Mahāyānaśāstra\* says: 'The dharmakāya of all Buddha-Tathāgatas is equal and naturally pervades all places without intentional effort, manifesting only in accordance with the citta of sentient beings. The citta of sentient beings is like a mirror; if the mirror is soiled, physical images do not appear. In this way, if the citta of sentient beings is defiled, the dharmakāya does not manifest. It is like the sun and moon hanging in the sky: the blind do not see them; like thunder shaking the earth: the deaf do not hear it. When the Way accords, one is close to it; it does not lie in bodily proximity. Therefore, when a person of merit appears in the world, fine gems appear; when one of meager merit appears, thorns and brambles grow. It is all due to one's own citta that there is manifestation or non-manifestation.' If one is a person who directly realizes the citta-nature, all is equally and clearly manifest. As Master Luopu's 'Song of the Divine Sword' says: 'When the noble person attains it, he forgets self and other; / When the petty person attains it, he makes light of his life. / That other school does not use our sword; / In the world, high and low will sooner or later be levelled.' Therefore, that sentient beings do not attain clear and bright manifestation is entirely because they cling to existence and are deluded about the real, cling to the real and are deluded about the middle, and cling to the middle and are deluded about the nature, forming three kinds of condition-aggregations, which thus form obstacles. As the Tiantai \*Commentary on the Vimalakīrti Sūtra\* says: 'The categories of sentient beings are measureless and boundless, but tracing their essential core, they do not exceed three categories of condition-aggregations: First, the category of condition-aggregations of the conditioned: that is, the defiled and pure lands within the realm \[of saṃsāra\], where all are deluded about the real and cling to existence, thus giving rise to fettering karma and receiving fragmented saṃsāra; these all belong to the category of sentient beings of conditioned condition-aggregations. Second, the category of condition-aggregations of the unconditioned: that is, the lands of remainder beyond the realm, the reward lands, and even the lower and middle grades of the land of eternally quiescent light. The sentient beings of these three lands are deluded about the Buddha-nature of the middle way, cling to the unconditioned of true emptiness, and taking the unconditioned as a condition, give rise to various fettering karmas and undergo transformation saṃsāra; this is the category of sentient beings of unconditioned condition-aggregations. Third, condition-aggregations of the fundamental essence of the dharmadhātu: that is, arising from a bodhisattva being deluded about the fundamental essence, as the source school says: "Having seen, not forgetting." Now, outside the room, the sentient beings of conditioned condition-aggregations within the realm are subdued; next, in the chapter on disciples, the sentient beings of unconditioned condition-aggregations are subdued; afterwards, in the chapter on bodhisattvas, the sentient beings of condition-aggregations of the fundamental essence of the dharmadhātu are subdued.' ### [18.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.4) Question: Are the condition-aggregations of the unconditioned and the condition-aggregations of the fundamental essence the same or different? ### [18.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.5) Answer: Although their names are different, the essence of the delusion is not distinct. The two vehicles are deluded about the fundamental essence, give rise to the unconditioned, and generate clinging attachment; because they cling to the unconditioned, they properly receive the name of 'condition-aggregations of the unconditioned.' Bodhisattvas are also deluded about the fundamental essence and give rise to condition-aggregations of the unconditioned, but through bodhisattva contemplation, they break attachment to the unconditioned; yet because the condition-aggregations of the unconditioned are not exhausted, this delusion adheres to the essence, and separately receives the name of 'condition-aggregations of the fundamental essence.' Just as ordinary persons are deluded about the real and give rise to conditioned condition-aggregations, while practitioners see the real and sever \[delusions of\] view and thought, yet because thinking is not exhausted, they still have the designations of craving and aversion toward form, and defilement toward the formless regarding the true principle. ### [18.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.6) Question: When practitioners have not exhausted conditioned condition-aggregations, they see the real and still have delusions, yet they are not named 'condition-aggregations of the fundamental essence' in reference to the real. Why should bodhisattvas, not having exhausted unconditioned condition-aggregations, see the real and separately receive the name of 'condition-aggregations of the fundamental essence'? ### [18.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.7) Answer: When the two vehicles see the real, it is merely the principle of emptiness; the principle of emptiness is not the dharmakāya, so it cannot establish the name of 'fundamental essence.' When bodhisattvas see the real, it is truly the dharmakāya; the dharmakāya is eternally present, hence it can separately establish the name of 'condition-aggregations of the fundamental essence.' Bodhisattvas may not yet know it, and because they do not yet know it, they must be subdued. Therefore, when the three kinds of condition-aggregations do not perish, the dharmakāya does not manifest. Furthermore, Master \[Hui\]yuan said: 'As for the meaning of condition-aggregation, it is fundamentally only of one kind, or divided into two when opened according to the real and the false. First, false condition-aggregation: the three realms are false and are made solely by the one mind, like what is seen in a dream is only the understanding of the false mind. Second, true condition-aggregation: all dharmas arise from the true citta, like what is seen in a dream is all produced by the recompense citta. Or, three are explained in terms of citta and consciousness: First, condition-aggregation in terms of phenomenal objects: all dharmas arise from their phenomenal-object consciousness. Second, false condition-aggregation: all dharmas arise from their false conditions. Third, true condition-aggregation: within the substance of the true consciousness, it possesses nature-virtues exceeding all the sands of the Ganges, which mutually aggregate together; hence it is called condition-aggregation. Furthermore, all dharmas arise from the true consciousness; hence the sūtra says: "If there were no tathāgatagarbha-consciousness, the seven consciousnesses would not abide, and one could not loathe suffering and joyfully seek nirvāṇa." Because of the tathāgatagarbha, all dharmas arise. Furthermore, three are explained in terms of the conditioned and the unconditioned: namely, first, conditioned condition-aggregation; second, unconditioned condition-aggregation; and third, condition-aggregation possessing both.' ### [18.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.8) Question: If one directly understands that this citta is Buddha, is there still any need for the eight aspects of attaining the Way? ### [18.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.9) Answer: If one clearly understands this citta, it is precisely the naturally genuine Buddha; one does not speak of attaining or not attaining \[buddhahood\]. If one speaks of attaining buddhahood, this is an auxiliary term, and also an exaggerated term. The Scripture of Complete Enlightenment says: 'Within the wondrous completely enlightened citta of all tathāgatas, there is fundamentally neither bodhi nor nirvāṇa, nor is there attaining buddhahood or not attaining buddhahood, nor delusional saṃsāra or non-saṃsāra, and so forth.' Explanation: 'Fundamentally neither bodhi nor nirvāṇa'—these are names for the two kinds of transformation of the basis (āśrayaparivṛtti), and are also terms for abiding in contemplation. Transforming kleśa, one therefore establishes the designation of bodhi; transforming birth and death, one therefore obtains the name of nirvāṇa. If one clearly understands that the nature of kleśa is empty and birth and death are fundamentally quiescent, then since there is no characteristic of that which is transformed, neither is there any name for that which is able to transform. 'Nor not attaining buddhahood' means there is no delusional saṃsāra; 'nor attaining buddhahood' means there is no non-saṃsāra. There is solely the wondrous completely enlightened citta, and nothing else besides. At present, one fears only not obtaining the illumination of the mirror of the source; if one obtains its illumination, one will naturally enter the gate of complete enlightenment and universally illuminate the dharmadhātu. Therefore an ancient worthy said: 'If the flying staff treads the path to the homeland, / Worry not that under heaven no sound will be heard.' Layman Pang's verse says: / 'From the ten directions they gather as one assembly, / Each learning the unconditioned. / This is the venue for selecting buddhas; / When the citta penetrates, one passes the examination and returns.' / In this way, one naturally passes the examination in response to a single thought and graduates everywhere; why must one receive a prediction and wait to spread one's fame? As an ancient song says: / 'Not sitting in dhyāna, not upholding the Vinaya, / The wish-fulfilling pearl of wondrous enlightenment is white as the sun. / Its intrinsic substance is empty and mysterious, without a single thing; / Who is there to receive \[a prediction from\] Dīpaṃkara Buddha?' ### [18.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.10) Question: The karmic retribution of sentient beings—their seeds and active manifestations—has been perfumed over accumulated kalpas, just like glue and lacquer. How can one, merely by clearly understanding the one mind, suddenly sever them and attain buddhahood? ### [18.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.11) Answer: If one grasps mind and objects as real, and persons and dharmas as non-empty, even though one practices through myriad kalpas, one will ultimately never realize the fruit of the Way. If one suddenly awakens to selflessness and penetrates deeply into the emptiness of things, then both subject and object vanish together; what would there be that is not realized? It is like fine dust scattered in a fierce gale, or a light skiff following a swift current. One need only fear failing to have faith in the one mind and giving rise to difficulties and obstacles oneself. If one enters the mirror of the source, wherever one goes, what is not complied with? Take, for example, the Bodhisattva Śūra: even though he committed sexual misconduct, he still awakened to non-arising. The nun Prakṛti had no intention to cultivate, yet she also realized the fruit of the Way. How much more so for one who faithfully understands the teaching of the Ekayāna and clearly comprehends one's own mind—how could there be no attainment? Some may wonder: "Must one not sever the kleśas?" I explain: Simply observe with certitude that killing, stealing, sexual misconduct, and lying arise from the one mind; right where they are, they are tranquil—why would they still need to be severed? Therefore, if one simply understands the one mind, naturally the myriad objects are like illusions. Why? Because all dharmas are produced illusion-like from the mind. Since the mind is formless, how could dharmas have characteristics? Thus the verse of the Acārya Gaocheng says: "Preaching the teachings originally exhausted the principle of signlessness, Yet extensive reading originally does not recognize the mind. Recognize the mind! Understand objects! Recognizing the mind and understanding objects, the river of dhyāna is calm. If one can understand objects, one immediately recognizes the mind; The myriad dharmas are all like the reflections of the Gandharva city." The nun Prakṛti was Mātaṅgī. The Śūraṅgamasūtra states that the Buddha said to Ānanda: "Mātaṅgī was still an outcaste woman, with no intention to cultivate; aided secretly by spiritual power, she quickly realized the state beyond learning. How could you śrāvakas in the assembly, seeking the supreme yāna, not be determined to attain Buddhahood? It is like scattering dust in a favorable wind—what danger or hardship is there?" The Sūtra on Purifying Karmic Hindrances states: At that time, there was a monk named Vimalaprabha who entered the city of Vaiśālī to beg for food in succession. Because he did not know, he entered a courtesan's house. When Vimalaprabha had entered her house, the courtesan gave rise to a defiled thought and reflected: "I will surely die now unless I engage in sexual intercourse with this monk. If he does not comply with me, I will lose my life." Having had this thought, she immediately closed the door and said to the monk, "I wish to engage in sexual intercourse with the Venerable One. If you do not comply with me, I will surely die." Then Vimalaprabha said to the courtesan, "Stop, elder sister! I must not commit such an act now. Why? I must uphold the precepts laid down by the Buddha. I would rather give up my body and life than violate this precept." At that time, the courtesan further reflected: "I will now use incantations and herbal drugs to make this monk engage in sexual intercourse with me." She said to the monk, "I cannot now cause you to regress and violate the prohibitory precepts. Just accept the food I offer." She then entered inside the house, cast an incantation over the food, and threw it into the monk's bowl. By the power of the incantation, the monk immediately lost right mindfulness, gave rise to a lustful mind, and it gradually intensified. The courtesan, seeing the change in the monk's facial expression, immediately stepped forward, took his hand, and engaged in sexual intercourse with him. At that time, the monk felt mutual desire and pleasure with that courtesan. Having committed sexual intercourse, he took the begged food and returned to the monastery. Upon arriving at the monastery, he was seized with great distress and remorse, his whole body burning with fever: "Alas! Why did I destroy this body of great precepts? I should not now receive the offerings of others' faith. I am now a precept-breaker and will fall into hell!" Then Vimalaprabha spoke to the monks, his fellow practitioners of the brahma-conduct, saying: "I have now broken the precepts. I am no śramaṇa and will surely go to hell." The monks asked Vimalaprabha, "By what cause and condition did you break this precept?" Vimalaprabha related the matter in full. Then his fellow students said to Vimalaprabha, "Benevolent one, you should know that here there is a bodhisattva-mahāsattva named Mañjuśrī who has attained the forbearance of the non-arising of dharmas, who is well able to eradicate the sin of breaking precepts and also cause sentient beings to be free from all hindrances and entanglements. We will now go together with you to the place of the bodhisattva-mahāsattva Mañjuśrī to dispel your distress and remorse." Vimalaprabha had still not eaten. Together with the monks, he went to the place of Mañjuśrī, the Dharma Prince. Having arrived, they inquired after him, made offerings, and paid reverence, and then related the above matter in full to Mañjuśrī. Mañjuśrī said to Vimalaprabha, "Eat for now. Having eaten, we should go together to the Tathāgata's place and ask the Tathāgata about this matter. Whatever the Buddha says, we shall uphold together." After the monk had eaten, he went with Mañjuśrī to the Buddha's place. Having arrived, they bowed their heads to the Buddha's feet and sat to one side. At that time, the monk Vimalaprabha was fearful at heart and did not dare to question the Buddha. Thereupon Mañjuśrī arose from his seat, adjusted his robes, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and reported the above matter in full to the World-Honoured One. At that time, the World-Honoured One asked Vimalaprabha, "Is this truly so with you?" He replied, "It is truly so." The Buddha asked the monk, "Did you originally have the mind intending to commit sexual misconduct?" He replied, "No." The Buddha asked the monk, "If you originally had no such mind, how did you commit it?" The monk replied, "Only later did I give rise to a lustful mind." "So then, monk, was it the mind that committed lust?" He replied, "So it was." The Buddha asked the monk, "Have I not often said that because the mind is defiled, sentient beings are defiled, and because the mind is pure, sentient beings are pure?" He replied, "So it is." The Buddha asked the monk, "What do you think? When you experienced lust in a dream, was the mind aware of it?" He replied, "It was aware." The Buddha asked the monk, "When you previously committed lust, was it not likewise through the mind being aware of it?" He replied, "So it is." "If so, monk, what difference is there between committing lust while awake and in a dream?" The monk replied, "There is no difference between committing lust while awake and in a dream." The Buddha said, "What do you think? Did I not say earlier that all dharmas are like a dream?" He replied, "So it is." The Buddha said, "What do you think? Are dharmas that are like a dream real?" He replied, "No." The Buddha asked the monk, "What do you think? Are both the waking mind and the dreaming mind real?" "No, World-Honoured One." The Buddha asked the monk, "If they are not real, are they existent dharmas?" "No, World-Honoured One." The Buddha asked the monk, "What do you think? Do uncreated dharmas have arising?" "No, World-Honoured One." The Buddha asked the monk, "If dharmas have no arising, do they have cessation, bondage, or liberation?" "No, World-Honoured One." The Buddha asked the monk, "What do you think? Since unarisen dharmas do not exist at all, could there be a falling into the three evil paths?" The Buddha told the monk, "All dharmas are originally pure in nature. Yet ordinary beings, childish and devoid of wisdom, regarding dharmas that do not exist, do not know them as such; thus they falsely give rise to conceptual discrimination, and on account of conceptual discrimination, they fall into the three evil paths." He further told the monk, "Dharmas are without reality, yet display various things to be done. It is for the sake of ordinary beings attached to rāga, dveṣa, and moha that dharmas are conceptually discriminated; because they do not know them as such, they are not real." He further told the monk, "Dharmas are deceptive, like a mirage. Dharmas are like a dream; being inherently sovereign, they attain purity. Dharmas are ultimately like the moon in the water, like foam and bubbles. Dharmas are tranquil, without the afflictions of old age, sickness, and death. Dharmas cannot be grasped; not being material dharmas, they cannot be seen. Dharmas are without accumulation, like empty space. Dharmas are without nature, transcending all natures. Dharmas are profound, transcending delusions. Dharmas are vast, without location. Dharmas have no doing, being ultimately tranquil. Dharmas have no reliance, their objects being empty. Dharmas have no root, being utterly empty. Dharmas are free from hindrances and entanglements, for the kleśas and saṃyojanas cannot be found. Dharmas are free from blaze, for their nature is unarisen." And so forth, down to: At that time, Vimalaprabha, hearing this Dharma expounded, felt joy in his heart, sorrow and delight intermingling. Shedding tears, he pressed his hands together with palms joined, single-mindedly gazed upon the Buddha, and spoke a gāthā: "Splendid, World-Honoured One of great merit, To whom all devas and mortals turn for refuge! Well awakened to all supreme, wondrous dharmas, I bow my head to the one who can sever all painful practices." Furthermore, the Buddha told Mañjuśrī: In the past there was a Buddha named Vimalaprabha. At that time there was a monk named Śūra who entered the city of Durjaya, begging for food in succession. He arrived at an elder's house. In that family there was a daughter of upright and beautiful appearance. Seeing Śūra, she gave rise to defiled attachment, and even used illness as a pretext to invite Śūra to preach the Dharma. Afterward, Śūra went to her house frequently and became increasingly intimate with her; having met frequently, he lost right mindfulness and gave rise to a lustful mind. He then engaged in sexual intercourse with that girl. His mind became infatuated, and his visits were frequent. At that time, the girl's husband, seeing this monk visiting frequently, gave rise to suspicion and anger in his heart, and devised an expedient means wishing to end his life. The monk Śūra, having heard of this matter, took poison, gave it to the girl, and said to her, "If you truly care for me, you can take this poison to kill your husband." The elder's daughter then mixed the poison into the food and ordered her maidservant: "Take this food and serve it to my husband." When the husband had eaten the food, he immediately died. At that time, Śūra, hearing that he had died, gave rise to great remorse in his heart and reflected: "What I have done now is a great and heavy evil. How can I be called a monk? I have committed sexual intercourse and also taken a human life. Being like this now, where can I turn for refuge?" He gave rise to great distress: "If my life ends, I will fall into the evil paths. Who can relieve me of such suffering?" Because of this matter, he ran in terror from one monastery to another, his robes falling to the ground, saying: "Alas! How terrible! I am now a being of hell!" At that time, there was a monastery named Himu, in which there was a bodhisattva named Vighuṣṭara. The monk Śūra went into his room and threw his whole body to the ground. Then that bodhisattva asked Śūra, "Why have you thrown your body to the ground?" He replied, "O Venerable, I am now a being of hell." He asked again, "Who has made you a person of hell?" Śūra replied, "I have committed a great sin, violating the precept against sexual misconduct and also taking a human life." Then that bodhisattva said to Śūra, "Monk, do not fear. I have the power now to bestow fearlessness upon you." At that time, Śūra, hearing that bodhisattva's voice bestowing fearlessness, gave rise to joy in his heart, leaping with boundless delight. Then the Bodhisattva Vighuṣṭara immediately lifted Śūra from the ground, took him by his right hand, led him to another place, and sat among the trees of the forest. The Bodhisattva Vighuṣṭara then entered the realm of all buddhas, the wondrous gate of the Mahāyāna, the Tathāgata-ratnamudrā-samādhi. Having entered the samādhi, he manifested from his body immeasurable buddha-bodies, all of golden color, with the thirty-two marks, filling the forest trees. At that time, all the buddhas in unison spoke this gāthā: "All dharmas are like reflections in a mirror, And also like the moon in the water. The foolish and deluded minds of ordinary beings Discriminate moha, dveṣa, and rāga." And so forth, down to: "All dharmas are constantly signless, Tranquil and without root, Boundless and ungraspable; The nature of desire is also like this." At that time, twenty thousand devaputras in the forest, who had come to the Bodhisattva Vighuṣṭara to listen to the Dharma, heard this gāthā expounded and immediately attained the forbearance of the non-arising of dharmas. ### [18.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.12) Question: Since the wondrous mind of complete enlightenment does not exist at all, why is it that in the teachings it is said that all buddhas realize equal and right awakening, appear in the world, and so on? ### [18.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.13) Answer: First, it is that sentient beings whose faculties are ripe perceive them manifest from their own minds. Second, it is the original vow from the causal stage of the bodhisattvas. However, the realm of all buddhas is vast and boundless; it is not known by affective consciousness, but can only be comprehended by seeing the nature. Therefore, the Avataṃsakasūtra says: 'Child of the Buddha! How should a bodhisattva-mahāsattva know the realm of the Tathāgata, the Arhat, the Perfectly Complete Enlightened One? Child of the Buddha! With unobstructed and unhindered wisdom, a bodhisattva-mahāsattva knows that the realm of all worlds is the realm of the Tathāgata. He knows that the realm of all three periods of time, the realm of all lands, the realm of all dharmas, the realm of all sentient beings, the realm of the non-differentiation of tathatā, the realm of the non-obstruction of the dharmadhātu, the realm of the boundlessness of reality-limit, the realm of the immeasurability of empty space, and the realm of the non-realm are the realm of the Tathāgata. Child of the Buddha! Just as the realm of all worlds is immeasurable, the realm of the Tathāgata is also immeasurable. Just as the realm of all three periods of time is immeasurable, the realm of the Tathāgata is also immeasurable. Up to: just as the realm of the non-realm is immeasurable, the realm of the Tathāgata is also immeasurable. Just as the realm of the non-realm exists nowhere, so too the realm of the Tathāgata exists nowhere. Child of the Buddha! A bodhisattva-mahāsattva should know that the realm of citta is the realm of the Tathāgata. Just as the realm of citta is immeasurable and boundless, without binding and without liberation, the realm of the Tathāgata is also immeasurable and boundless, without binding and without liberation. Why is this? Because in such-and-such ways of conceptual thinking and discrimination, such-and-such immeasurable manifestations appear.' Therefore, know that the ordinary and the holy have no boundary, and citta and objects share one origin. The true has no nature yet is revealed precisely through characteristics; characteristics have no substance yet are established based on the true. Hence it is said: 'The body of wisdom is vast and empty, taking all myriad forms to constitute its substance; the myriad forms have no shape, taking the body of wisdom to equalize their substance.' Furthermore, if discussed in terms of the gate of transformation and manifestation, this is the power of the compassionate vows from the causal stage of all buddhas, causing sentient beings whose faculties are ripe to perceive them manifest from their own minds. The buddhas within the minds of sentient beings respond and manifest without end; the sentient beings within the minds of all buddhas have boundless capacities and conditions. Therefore, the dharmakāya has no image, yet forms upon encountering resonance; its wondrous response has no fixed direction, leaving traces at a single thought. Through comprehending equality, it answers the hopes of the multitude like a maṇi jewel; through reaching selflessness, it accords with all capacities like a celestial drum. An ancient verse says: 'The Buddha is the Buddha within the minds of sentient beings; according with one's own capacity, there is no separate entity. If you wish to know the origin of all buddhas, awaken to the fact that your own avidyā is originally Buddha.' As the Buddhabhūmisūtra says: 'Manifesting according to what sentient beings delight in, because the equal dharma-nature is completely perfected.' The commentary explains: 'According to the differences in the physical bodies of the Tathāgata that sentient beings delight in seeing, the Tathāgata manifests such physical bodies. Although the Tathāgata abides in the state free from conceptual elaboration, due to the sovereign power of the wisdom of equality, the purified consciousness associated with the great round mirror wisdom manifests subtle and wondrous physical bodies of lapis lazuli and the like, causing the wholesome roots of sentient beings to mature, and their own minds to transform to resemble such physical characteristics—which they take to be seeing the Tathāgata's body outside their own minds. As a sūtra states: "Due to the power of the Tathāgatas' compassionate wholesome roots, there is manifestation, causing the minds of devas and humans to transform and perceive the Tathāgata's body as gold-colored and so forth." And as a sūtra states: "If the immeasurable sentient beings to be transformed should see the color of lapis lazuli and maṇi jewels, the Tathāgata is able to manifest without hindrance various colors of lapis lazuli and maṇi jewels, causing their own minds to also transform in this way," and so on at length. In such manifestation, the physical characteristics of all Tathāgatas are equal; such equality is precisely the dharma-nature, and is therefore called the equal dharma-nature. This means that all Tathāgatas, in accordance with the physical forms and characteristics that the sentient beings to be transformed delight in seeing, simultaneously and in the same place manifest diverse characteristics, causing their minds to transform and manifest in this way to perform beneficial and joyful acts. Just as when the shared-characteristic seeds in the ālayavijñāna of sentient beings mature, each transforms and manifests characteristics of worlds and so forth, being similar in the same place without hindering one another—this is also like that. As with physical characteristics, so too with other matters. Because of this manifestation, through the perfection of prior practice as described above, the equality-nature wisdom is fully accomplished, surpassing all realms of the buddhas.' The Jñānālokālaṅkārasūtra says: 'Mañjuśrī asked: "What are the characteristics of non-arising and non-ceasing?" The Buddha answered: "Non-arising and non-ceasing is precisely the Tathāgata. Mañjuśrī! Just as the great earth is made of lapis lazuli, and the palaces, furnishings, and the like of Śakra's Vaijayanta reflect within it; the people of Jambudvīpa, seeing the reflections of the palaces upon the lapis lazuli ground, press their palms together in worship, burn incense, scatter flowers, and make the vow: 'May I be born in such palaces! I shall disport myself like Śakra and the others.' Those sentient beings do not know that this ground is merely the reflections of palaces, and so they practice giving and uphold the precepts, cultivating all merits in order to obtain the karmic fruit of such palaces. Mañjuśrī! Such palaces in reality have no arising or ceasing; because the ground is pure, the reflections appear within it. Those reflections of palaces both exist and do not exist, neither arising nor ceasing. Mañjuśrī! Sentient beings seeing the Buddha is also like this: because their minds are pure, they see the Buddha's body. The Buddha's body is unconditioned, neither arising nor ceasing, neither beginning nor ending, neither form nor non-form, neither visible nor invisible, neither worldly nor otherworldly, neither mind nor non-mind. Because the minds of sentient beings are pure, they see the body of the Tathāgata, scatter flowers, burn incense, and make various offerings, making the vow: 'May I attain such a physical body!' They practice giving and uphold the precepts, performing all merits in order to attain the subtle and wondrous body of the Tathāgata. Thus, Mañjuśrī, the supernatural power of the Tathāgata appears in the world to bring great benefit to sentient beings, like a shadow and like a reflection, seen in accordance with sentient beings."' It also speaks of metaphors such as the sunlight unintentionally shining everywhere, the maṇi jewel unintentionally raining treasures, and the valley echo lacking reality. The lapis lazuli ground and the like illustrate the mind of sentient beings; the reflections illustrate the Buddha's body. Furthermore, the Avataṃsaka has the metaphor of the maṇi jewel reflecting according to what meets it: the maṇi manifesting color illustrates the body of self-enjoyment having its fundamental color, yet without distinctions of blue, yellow, and so forth; the distinctions of blue, yellow, and so forth are reflected and generated in accordance with capacities. Furthermore, if space is used as a metaphor for the Buddha's body, it is the dharma-nature body: because space has no characteristics, it neither increases nor decreases according to directions; because the dharmakāya has no form, it does not display fine or coarse \[features\] dependent upon reward or transformation \[bodies\]. As the 'Ten Samādhis' chapter of the Avataṃsaka says: 'Child of the Buddha! Just as empty space is not diminished inside a hole in a mustard seed eaten by an insect, nor is it expanded within countless worlds, the bodies of all buddhas are also like this: when seen as large, they do not increase; when seen as small, they do not decrease.' All the above comparisons illustrate seeing the Buddha. However, the metaphor of the mirror image is the most intimate. When the real object faces the mirror, the image is seen in the mirror; the image is the image of the object. When the receptive capacity faces the land, the Buddha is seen in the land; the Buddha is the Buddha of the mind. Therefore, the Avataṃsakasūtra says: 'Transformed buddhas arise from a mind of veneration.' Furthermore, the general meaning of all metaphors is that substance has no arising or ceasing, yet does not obstruct arising and ceasing. Like 'non-form' referring to substance, and 'not non-form' referring to function, then the dharma\[kāya\] and reward \[body\] are of one limit, substance and function are without difference; both converge in the unborn, together returning to the mirror of the source. Furthermore, if one grasps \[the Buddha\] by form and sound, one is practicing a wrong path; if one grasps by departing from form and sound, one cannot avoid nihilistic extinction. An ancient commentary states: 'As the Avataṃsaka verse says: "The physical body is not the Buddha, nor is voice either; yet not apart from form and voice is the Buddha's supernatural power seen." If based on the expedient teachings, in the four propositions of original object and image, substance and function are differentiated. If based on this source, all four propositions are function, because one knows that all dharmas are precisely the self-nature of mind. Therefore, the original object and the reflected image are also one's own mind; all horizontal and vertical dharmas do not go beyond the mind-nature. As in the Prajñā\[pāramitā\], understanding form to be prajñā runs through all dharmas. First, running through the five skandhas, it says: "Understanding form to be prajñā, all dharmas tend toward form. Form is still unobtainable; how could there be tending or non-tending?" Running through all dharmas in this way, it is always so. The sense of prajñā seems to be that the nature of all dharmas is not different from the nature of form, hence all tend toward form. Form being unobtainable corresponds to the emptiness of dharma-nature; since there is nothing tended toward, how could there be that which tends? In the sense of Master Zhiyi: "All dharmas tend toward form" is the provisional contemplation; "Form is still unobtainable" is the empty contemplation; "How could there be tending or non-tending?" is the Middle Way contemplation. Now we only need the first line, taking the nature of form as the reliance of all dharmas: because nature encompasses universally, all tend toward form. Thus within a single form, all dharmas are fully present—this is the meaning of non-obstruction, because any single dharma encompasses the dharmadhātu. If one can understand in this way, then whenever there is seeing and hearing of any realm whatsoever, none is not the Buddha's appearance in the world. As the Mahāsaṃnipātasūtra says: 'At that time in the assembly there was a bodhisattva named Hui Ju, who addressed the Buddha: "World-Honoured One! When birth, old age, sickness, and death appear in the world, that is precisely the Buddha's appearance. When avidyā and craving appear, that is precisely the Buddha's appearance. When rāga, dveṣa, and moha appear, that is precisely the Buddha's appearance. When all nets of doubt and kleśas appear, that is precisely the Buddha's appearance. Why is this? If such dharmas did not appear in the world, by what cause would the Buddha appear in the world?" The Buddha said: "Excellent, excellent! Good man, it is truly as you have said." At that time Bodhisattva Sāgaramati said: "World-Honoured One! If there are those who do not see such dharmas, at that time does the Tathāgata appear in the world or not appear in the world?" \[The Buddha said:\] "Good man! When a bodhisattva first generates the bodhicitta, he truly does not know such dharmas; therefore, I expound them for him. Good man, there are four kinds of bodhisattvas: first, those who first generate the mind of bodhi; second, those who practice the path of bodhi; third, those who are firm and irreversible in bodhi; fourth, those who will succeed to the Buddha's place in one lifetime. The bodhisattva who generates the mind sees the physical characteristics of the Buddha, and having seen them, immediately generates the mind of bodhi. The bodhisattva who practices sees the Buddha endowed with all wholesome dharmas, and having seen this, immediately generates the mind of bodhi. The irreversible bodhisattva sees the Tathāgata's body and all dharmas as completely equal. The bodhisattva of one lifetime does not see any merits of the Tathāgata or any dharmas. Why is this? Because the eye of wisdom he has attained is distinctly pure, because he has severed the two views, and because his wisdom is purified. If one does not see purity, does not see impurity, and does not see neither purity nor impurity, this person is able to clearly see the Tathāgata."' Furthermore, an ancient virtuous one explaining the Tiantai Śamatha and Vipaśyanā said: 'Merely realize that one thought of one's own mind is the dharmadhātu; the buddhas of the ten directions and all sentient beings share the same non-abiding, originally taking the one dharmadhātu as body and as land. There is neither that nor this, neither root nor abiding place, neither cultivation nor non-cultivation, neither realization nor non-realization, neither ordinary nor holy. Sentient beings merely claim themselves to be ordinary, uncultivated, and unrealized due to entanglement in false thoughts; they call the Buddha holy, cultivated, and realized. Cultivation and realization, ordinary and holy, are forcefully established by sentient beings themselves; in the state of Buddhahood, there are no such names at all. What all buddhas see is that the ordinary and holy bodies of all sentient beings are the Buddha's dharmakāya; all lands are the Buddha's lands; all dharmas are the Buddha-dharma; all minds are the one mind. Searching to the utmost of the ten directions and the three periods of time, there is not the slightest bit—whether of form or of mind—that is not the Buddha-principle. The realm of wisdom is brilliantly luminous, universally pervading the dharmadhātu; there has never been a single thing, \[yet\] body and mind are tranquil, without anything to perform. Since the Buddha-mind is like this, my learning the Buddha's wisdom and using the mind as the Buddha does is precisely the luminous stillness of śamatha and vipaśyanā. The Buddha's manifestation is precisely my mind's manifestation; manifestation and non-manifestation are merely reflected images upon the mirror of one's own mind.' ### [18.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.14) Question: Is there truly no external Buddha to be seen whatsoever? ### [18.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18.15) Answer: Self and other are non-dual. It is simply that the Tathāgata possesses the great compassion of identical substance, and sentient beings possess the power of perfuming. Striking the wisdom mirror of identical substance, in accord with this mind \[of theirs\], they responsively perceive the physical marks and characteristics. The image in the mirror, though not separate from the mirror, is nevertheless not identical with the mirror. Conforming to the reflection of the fine or the ugly, those who evoke it are varied in a thousand ways, and the forms are likewise of ten thousand kinds. In some cases, the capacity and stage are deep and thick, and the Buddha's body is ten million yojanas tall, his lifespan immeasurable asaṃkhyeya kalpas, with Buddha-lands \[as numerous as\] the dust motes of worlds \[as numerous as\] the sands of the Ganges serving as his pure and wondrous realm, expounding immeasurable, boundless, ineffable and ineffable Dharma gates. In other cases, when the retribution of humans and devas is distinct, he manifests the eight aspects \[of enlightenment\], his benefits for a single lifetime not exceeding a few hundred years, arising nebulously like clouds in the sky or the moon in water. These all arise from the single thought-moment of the mind of the one who evokes them, thinking that the Buddha's physical body has come to respond. The Buddha truly has neither the toil of coming and going, nor the affliction of having form, nor any Dharma that can be expounded, nor any capacity to be saved. It is merely that sentient beings, through the mental ideation of their wholesome conditions, think that the Buddha has come in response to preach the Dharma for them; in reality, it is sentient beings manifesting this form upon their own minds. _First 15 of 34 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.18.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.18) · Pramāṇa