宗鏡錄 2

English (machine translation) 2

Language: English

2.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery.

2.2

Now, the realm of all buddhas is quiescent, and the realm of sentient beings is empty: by what cause and condition did the traces of the teachings arise?

Answer: Within the one real truth, although there is neither arising nor perishing, within the gate of expedient means, there are great causes and conditions. Thus a verse in the Lotus Sūtra says: / 'All phenomena are ever without intrinsic nature; / The buddha-seed arises from conditions.' / Because the myriad phenomena are ever without intrinsic nature, there is no time when their nature is not empty; of their very nature they are able to accord with conditions, and in according with conditions they do not lose their nature. Moreover, the reasons for the arising of the teachings have immeasurable causes and conditions. Ancient masters briefly marked ten of them: first, due to inherent nature; second, due to the power of vows; third, due to response to capacities; fourth, to serve as the root; fifth, to reveal virtues; sixth, to manifest the stages; seventh, to bring about development; eighth, for seeing and hearing; ninth, to accomplish practice; and tenth, to attain the fruit. Now, as for the Vijñaptimātratāsiddhiśāstra and other works compiled by the great bodhisattvas, their main import is of two kinds: first, to reach the correct source of the myriad phenomena and smash erroneous attachments to the two kinds of emptiness; second, to sever the obstacles of kleśa and of the knowable, and realize the gate of liberation and bodhi. This is the personal realization of the source of phenomena, the true ground of original awakening; it does not lie in the elaboration of words, phrases, and literal meanings. Now, as an expedient compilation for later students who aspire to the Way, this work also has two aims of its own, serving to express the original intent: first, for those fond of brevity, to grasp the essential pivot, so that thoroughly mastering the precise purport, they are spared having to read voluminous texts; second, for those clinging to the general who do not understand specific principles, to subtly analyze and unfold them so that nature and characteristics are completely interfused, cutting off the root of the two kinds of birth-and-death, treading the single-flavored path of bodhi, looking up to the great purport of the various sūtras to directly comprehend one's own citta, and honoring the subtle words of the sages to頓 open the treasury of awakening. Removing those views based on superficial understanding and smashing the feelings of erroneous attachment, it causes them to deeply believe in the correct source, makes them know that the moon is not the finger, and turns the light inward to reflect back, enabling them to see the nature without following after the text. Harmony with personal realization alone—this is the fundamental intent. One must not arbitrarily give rise to conceptual understanding and sink down in the river of views, harbor an intention of seeking attainment within the contemplation of non-attainment, or give rise to a mind of grasping and rejecting upon the principle of true emptiness, following one's own subjective whims and thereby misleading later students. One must personally see the nature; only then will one understand this source.

2.4

Question: Since there is concern over clinging to the finger and following after the text, why go to the trouble of compiling teachings?

2.5

Answer: For those who turn their backs on themselves to conform to dust-objects and form understandings merely by conforming to the letter, out of fear that they will be constrained by the teachings and stagnate in emotion, this statement was made. If one understands the purport by following what is expressed, and clarifies the citta through the teachings, then what grasping and rejecting could there be? Therefore Dharma Master Zang said: 'There are sentient beings who find the truth by seeking the teachings, harmonizing principle and teaching without obstruction. Constantly contemplating principle does not obstruct upholding the teachings; perpetually reciting and practicing does not obstruct contemplating emptiness. Then principle and teaching are both interfused, uniting into a single contemplation; only then is it the ultimate transmission and comprehension.' This is the oneness of teaching and contemplation, where expression and purport share the same source.

2.6

Question: The various great sūtras and treatises are complete in their own sections, their chapters and passages orderly, their sentences and meanings distinct. Why rely on an abridged compilation of extensive literature to form an essential summary?

2.7

Answer: Simply because the ocean of teachings is vast and deep, and when plumbed, one cannot know its limits; the sky of doctrine is high and broad, and when gazed upon, one cannot reach its edges. Now, peering at the sky through a tube or ladling the ocean with a conch shell is like scooping a single droplet from the vast ocean, or picking up a speck of dust from Mount Taihua. It was originally because the doctrines are broad and hard to encompass, giving rise to feelings of weariness and laxity, and also because people fail to rely on the correct principle of the Ekayāna teaching and merely follow the conditions of provisional teachings, rarely penetrating the vertical and horizontal gates, and not knowing where they begin and end. For this reason, pruning what is redundant and winnowing what is divergent, gathering the subtle and probing the profound, although the text is not exhaustive, the great meaning is complete; although the conditions are not fully presented, the correct principle is revealed. It searches out to the full the purport of the Ekayāna and cleaves open the source of the myriad phenomena, serving as the profound pivot of prajñā and making an essential road to bodhi. Thus the provisions are easily prepared, swiftly reaching the Mahāyāna, with realization and entry free from doubt, avoiding the detour of the lesser path. Therefore Bodhisattva Aśvaghoṣa, composing the Treatise on the Arising of Faith, said: 'There are some who lack intellectual power of their own and attain understanding of the meaning by relying on extensive treatises by others; there are also those who lack intellectual power of their own, are frightened by extensive explanations, and take pleasure in hearing an abridged treatise that encompasses vast meanings so as to practice correctly. For the sake of the latter persons, I now briefly gather the Tathāgata’s most supreme, profound, and boundless meanings to compose this treatise.' The Yogācārabhūmiśāstra says: 'Due to two conditions, this treatise is spoken: first, that the Tathāgata's unsurpassed Dharma-teaching may abide long in the world; second, to bring equal benefit, peace, and happiness to all sentient beings. Furthermore, so that the Tathāgata's ambrosial sacred teachings that have disappeared may be recollected, gathered, and revealed anew; and that those not yet disappeared may be doubled in prosperity through questions, answers, and determinations. Furthermore, to encompass and benefit those who delight in brief discourse and diligently practice, by collecting the broad and essential principles of phenomena from the various sūtras and briefly distinguishing them.' Now, as for this record, although it lacks the merit of grand creation, it slightly achieves the work of a single period of compilation. I am also aware that in copying back and forth, the textual flow is not complete. What I hope is simply to take the essential expressions to clarify the source, like identifying jade from stone or sifting gold from sand; among all medicines, taking only the wonder of agada; among all gems, probing only for the wish-fulfilling jewel. By raising one, all are covered; by using the root to gather the branches, not a single word fails to encompass them in brief, and diverse explanations have no different paths. I also hope that later worthies will not look down upon it with ridicule. What is desired is to sever doubt and give rise to faith, with seeing the Way as the only concern, not pursuing empty fame to court worldly praise. I vow that to the end of future time, throughout the entire dharmadhātu, passing through kalpas and traversing lives, I will constantly propagate this Way, so that all who have citta will enter this source, cast off clinging, eliminate doubt, and obtain benefit through seeing and hearing. Receiving the empowering protection of the Three Jewels, I vow to repay the Buddha's grace and broadly deliver sentient beings. Empty space may be exhausted, but this vow will not waver; the dharmadhātu may reach an end, but this text will not fall into oblivion.

2.8

Question: The definitive Mahāyāna is complete in both its extensive and abridged forms. Understanding a single meaning endows one with the view of perfect penetration; hearing a single verse has the efficacy of attaining buddhahood. Why rely on another compilation, further troubling oneself with explanation?

2.9

Answer: People of the highest capacity hear once and awaken to a thousand [truths]; nature and characteristics are both discerned, principle and phenomena are both completely realized. But for those of intermediate and lower [capacity], one must rely on unfolding and expounding. The path of ornamentation and the gateway of praise and embellishment—estimating their merit, no analogy can suffice. Therefore a verse in the Lotus Sūtra says: / 'Just like the udumbara flower, / which everyone loves and delights in, / a rarity among gods and humans, / appearing only once in a great while; / if one hears the Dharma and rejoices in praise, / even to the point of uttering a single word, / one has already made offerings / to all buddhas of the three times. / Such a person is exceedingly rare, / surpassing even the udumbara flower.' / A Prajñā verse says: / 'Prajñā has no perishable characteristics; / it surpasses all words. / Having precisely nowhere to rely upon, / who could praise its virtues? / Though prajñā cannot be praised, / I am now able to praise it. / Though not yet freed from the realm of death, / one has already come forth from it.' / Furthermore, an ancient sage said: 'When a bodhisattva composes a treatise, it is called ornamenting the sūtras. Just as when a lotus flower has not yet opened, seeing it brings joy, but this is not like when it has already opened and its fragrance is pervasive; and just as when gold has not yet been used, seeing it brings joy, but this is not like using it to make ornaments.' Thus we know that a single thought of goodness in propagating the teaching can repay the kindness of all the buddhas of the ten directions. In terms of rarity, it is like the flower renowned by the name udumbara; in terms of radiant exaltation, it is like gold made into ornaments. Therefore, when bodhisattvas explain the secret import of the Great Vehicle, [sentient beings] hear what they have never heard, are able to sever deep doubts, and accomplish perfect faith. How could the benefit of the Dharma ever end? Its merits are boundless. As the Great Prajñā Sūtra says: 'Furthermore, Kauśika, setting aside all the sentient beings of Jambudvīpa, if all the sentient beings of the four great continents, if all the sentient beings of a small thousandfold world system, if all the sentient beings of a medium thousandfold world system, if all the sentient beings of a great thousandfold world system, and if furthermore all the sentient beings of world systems as numerous as the sands of the Gaṅgā in each of the ten directions, all attained non-retrogression toward unsurpassable, complete, and perfect bodhi, and together made this utterance: "We now delight in quickly realizing unsurpassable, complete, and perfect bodhi, rescuing sentient beings from the multiple sufferings of birth and death, and causing them to attain sublime, ultimate peace and happiness"; and suppose there were good men and good women who, in order to accomplish that purpose, wrote down the profound Prajñāpāramitā, ornamented it with various jewels, made offerings to it, respected it, honored it, and praised it, and gave it universally to them so that they might receive, uphold, read, and recite it, causing them to master it thoroughly and contemplate it in accord with principle—what do you think? Would these good men and good women obtain much merit through this cause and condition?' Śakra, Devānām-Indra, said: 'Very much, World-Honoured One; very much, Sugata.' Then the Buddha told Śakra, Devānām-Indra: 'If there were good men and good women who wrote down the profound Prajñāpāramitā, ornamented it with various jewels, made offerings to it, respected it, honored it, and praised it, and bestowed it upon even a single person among that multitude, causing that person to receive, uphold, read, and recite it, master it thoroughly, and contemplate it in accord with principle, and with immeasurable approaches and skillful words and meanings extensively explained it for that person, analyzed its import, caused that person to comprehend it, and gave instruction and admonition causing that person to cultivate and study diligently—the accumulation of merit obtained by these good men and good women would be far greater than the former, immeasurable, boundless, and incalculable.' The Great Nirvāṇa Sūtra says: 'The Buddha said: "Good sons, except for icchantikas, when all other sentient beings have heard this sūtra, they are all able to make it a cause and condition for bodhi. If the sound of the Dharma and its radiance enters their pores, they will definitely attain anuttarā samyaksaṃbodhi. Why is this? If a person has been able to make offerings and show respect to immeasurable buddhas, only then does that person get to hear the Great Nirvāṇa Sūtra. A person of meager merit does not get to hear it."' Thus we know that to be able to hear the permanently abiding teaching of the true characteristic of the one mind recorded in the Mirror of the Source is entirely due to having formed deep causes in the past and having personally attended the assemblies of buddhas; it is a matter of great consequence and not of minor circumstance. If one had not previously been perfumed by hearing it, how could one encounter it? Furthermore, the Great Nirvāṇa Sūtra says: 'The Buddha told Bodhisattva Kāśyapa: "Good sons and good daughters, you should always fix your minds on cultivating these two words: 'Buddha is permanently abiding.' Kāśyapa, if there are good sons and good daughters who cultivate these two words, you should know that these persons follow where I have walked and arrive where I have arrived."' Therefore, a person who has faith in this Dharma is simultaneously ordinary and holy; cultivating, upholding, and tallying with it, they abide within where the Buddha abides, and their comportment and demeanor follow the footsteps of where the Buddha has walked. The Commentary on the Mahāyāna says: 'First, the gate of manifesting the merits of faith and entry free from doubt: that is, if there are sentient beings who, having heard this extremely profound, exceedingly sublime, and vast Dharma gate of Mahāyāna, do not doubt or fear in their minds, are not timid or weak, do not disparage or belittle it, and do not slander it, but produce a resolute mind, produce an adamantine mind, produce a reverent mind, and produce a loving and faithful mind, you should know that these persons are genuine children of the Buddha, never severing the lineage of the Dharma, never severing the lineage of the Saṅgha, and never severing the lineage of the Buddha, continuously perpetuating and increasingly developing it through the end of the future; they are also personally conferred prophecies by all the buddhas and protected in thought by all immeasurable bodhisattvas. Therefore, as the treatise says: "If a person, having heard this Dharma, does not give rise to cowardice or weakness, you should know that this person will certainly inherit the lineage of the Buddha and will definitely be conferred a prophecy by all the buddhas." Second, the gate of illustrating superiority through comparative antidotes: that is, if there were a person who could skillfully gather and convert all sentient beings filling a three-thousand-great-thousandfold world system without exception, causing them to practice the ten good deeds; and if there were another sentient being who, for the duration of a single meal, observed and contemplated this profound Dharma—if one calculates and compares the merits of these two persons, the merit obtained by that first person would be exceedingly minute, like a mustard seed broken into a hundred parts, whereas the merit obtained by this second person would be exceedingly vast, like the number of dust particles from smashing the world systems of the ten directions. Therefore, as the treatise says: "Even if a person could transform sentient beings filling a three-thousand-great-thousandfold world system, causing them to practice the ten good deeds, this would not equal a person who, for the duration of a single meal, correctly contemplates this Dharma; its surpassing of the former merit cannot be described by any analogy." Third, the gate of extolling by citing the merit of upholding: that is, if there is a person who upholds this treatise and contemplates its principles for a day or a night, the merit obtained in that interval is immeasurable, boundless, inexpressible, and inconceivable. Even if all the buddhas of the ten directions and the three times, and all the bodhisattvas of the ten directions and the three times, with tongues as numerous as the dust particles of the world systems of the ten directions, were each to praise all the merits of that person for inexpressible kalpas measured by the dust particles of the world systems of the ten directions, they could never finish. Why is this? Because the merit of the dharmakāya and tathatā is equal to empty space and is boundless; how much less could ordinary beings and people of the two vehicles fully praise it! For a person who upholds it during no more than a single day and night, the merit obtained is already inconceivable; how much more so if one upholds, reads, recites, contemplates, and observes it for two days, three days, four days, or even a hundred days—it is inconceivable, the inexpressible within the inexpressible. Therefore, as the treatise says: "Furthermore, if a person upholds this treatise and contemplates and practices it for a day and a night, all the merits are immeasurable, boundless, and inexpressible. Even if the buddhas of the ten directions, each for immeasurable and boundless asaṃkhyeya kalpas, were to praise that person's merits, they could not finish. Why is this? Because the merit of the dharmatā has no end; this person's merit is also like this, without boundary."' Therefore, we know that having faith in this citta-source and accomplishing Mahāyāna is identical to what the buddhas of the three times have realized—how could its principles ever be exhausted? It is equal to what the bodhisattvas of the ten directions ride upon—its merit is endless. Encountering this profound transformation, one's rejoicing is exceedingly deep. To accord with the Buddha's intent and repay the Buddha's kindness, nothing takes precedence over propagating the Dharma; to illuminate the Buddha-sun and open the Buddha-eye depends entirely on clarifying the mind. In this Mirror of the Source, if a single phrase enters one's spirit, it becomes a seed across kalpas; how much more so when the correct words are profound and mysterious, summarizing the multitude of sūtras! This 'one' is the one within the immeasurable; if one is imbued with this Dharma, it is the seed of the perfect and sudden. It can be called amṛta entering the crown of the head and ghee pouring into the mind; it radiates the lamp of non-dual wisdom to shatter the dark delusions of emotional faculties; it pours the wisdom-water of a single taste to cleanse the defiled dust of the mental ground. It can cause thick hindrances and deep obstructions to be rolled up like fragile leaves in a violent wind; it causes manifold doubts and accumulated blockages to melt away like thin ice under a blazing sun. It is just like the gold-wheel-turning king among kings, the morning dawn among illuminations, the mani jewel among treasures, the blue lotus among flowers, the gate of true emptiness among truths, and the abode of nirvāṇa among dharmas. Therefore, a verse in the Vajrasamādhi Sūtra says: / 'The Dharma-seal of a single taste, / accomplished by the One Vehicle, / is able to be, among all sentient beings, / the foremost and the teacher, the illumination and the guide.' / As the Suvikrāntavikrāmi-paripṛcchā Prajñāpāramitā Sūtra says: 'Among all dharmas, the citta is the foremost.' The Mahāprajñāpāramitopadeśa says: 'The buddhas of the three times all take the true characteristic of dharmas as their teacher.' The ancestral teacher said: 'Among all illuminations, the illumination of the mind is supreme.' A verse in the Lotus Sūtra says: / 'The foremost guide / has attained this unsurpassable Dharma.' / Furthermore, if one has not entered the Mirror of the Source, not only can one not see the path, but in truth cultivation is completely cut off from principle. When the root is established, the path is born; only by returning to the root does one reach the ultimate. It is like observing the original form and knowing that a painted likeness is not real; if one understands the nature of the storehouse, one sees that the dust-realms are false. Therefore, a sūtra verse says: / 'Without realizing tathatā, / one cannot comprehend all conditioned phenomena / to be just like magical illusions, / seeming to exist but not real.' / Therefore, if one grasps the root, one grasps the branches. Hence in the Avataṃsaka Sūtra, the bodhisattvas of the ocean-like assembly take the dust particles of the dharmadhātu as their samādhi. Furthermore, the 'Manifestation Chapter' says: 'This Dharma gate is called the secret place of the Tathāgata […] up to, it is called the expounding of the fundamental true nature of the Tathāgata, the inconceivable ultimate Dharma.' Therefore, a past worthy said: 'Unfolding the sūtra scroll within a single dust particle, in thought after thought the fruit is accomplished; exhausting the gateway of vows for sentient beings, in particle after particle the practice is fulfilled.' If one has not awakened to the Mirror of the Source, how could one believe these words? But if one has faith in it even for a moment, the merits and powers are entirely equal. Without changing what one practices, all Dharma gates are fully present; immediately obstructed, immediately penetrating; immediately heterodox, immediately orthodox. Therefore, the ancients said: 'Those who encounter this teaching ought to rejoice in themselves; it is like being shipwrecked in a vast ocean and encountering a fragrant boat, or falling from the high sky and mounting an auspicious crane.'

2.10

Question: Whenever one propagates the teaching and offers instruction to transform others, one must have perfected one's own practice and personally verified the stages before fulfilling one's original vow and opening the gate of expedient means, so that the benefit conferred is not in vain and does not contravene the correct teaching. What proof is there for what is recorded now?

2.11

Answer: This work merely collects the verbal teachings of the patriarchs, buddhas, and bodhisattvas; hence it is called a "record". Even when there are questions, answers, and explanations, they all rely on the general intention of past worthies to praise obliquely and encourage practice, elaborating the ultimate teaching. How could one presume to claim to "reveal and instruct" or falsely make assertions? Moreover, the orthodox source of the patriarchs and buddhas is the true nature of consciousness-only. As long as one has faith, one can teach others. If we speak of the path of cultivation and realization, all quarters say that one's accomplishment does not yet equal all the sages. However, that which is permitted in the teachings is that a bodhisattva at the initial stage can know it by inference, and it is also permitted to understand it according to the teachings: first entering through faith based on conceptual understanding through hearing, and later tallying with it thoughtlessly. If one enters the gate of faith, one immediately ascends to the patriarchal position. Now, this Mirror of the Source has been assembled, and its proofs are boundless; it penetrates according to every thought, and wherever the eye rests, all is it. Now, taking worldly affairs as an illustration within the realm of sentient beings: first, inferential knowledge; second, direct knowledge; third, knowledge based on the teachings. First, inferential knowledge: as with our present defiled body, every night there are dreams. The good and bad objects seen in dreams bring distinct grief and joy. Upon waking up, one is sleeping peacefully on the bed—how was any of it real? It was all the making of mental conception by the manovijñāna during the dream. Thus it can be known by inference that the things seen while awake are just like those in a dream, unreal. The objects of the three periods of past, future, and present are fundamentally the immediate nimittabhāga of the eighth, the ālayavijñāna, transformed solely by this fundamental consciousness. Present objects are discriminated by the distinct manovijñāna. Past and future objects are conceived by the isolated, scattered, dim manovijñāna. Although the realms of dream and waking are distinct, neither goes beyond the manovijñāna. Thus the principle of citta-only is illuminated by this analogy. Second, direct knowledge: this is clarity in confronting objects, not waiting for analogies to be set up. Furthermore, when seeing blue or white objects right now, the objects are fundamentally empty in themselves; they do not say, "I am blue; I am white." It is entirely the spontaneous discrimination of the intrinsic nature of the visual consciousness's darśanabhāga, which, together with the simultaneous distinct manovijñāna, conceptually discriminates them as blue or white. Conceiving them in the mind as form, and speaking of them in words as blue—all these are the false imputations of internal verbalization. Furthermore, because the six sense-objects are inert, their substances do not establish themselves, and their names do not call themselves. Since this is so for one form, it is the same for the ten thousand phenomena. All are devoid of intrinsic nature, and all are internal verbalization. Therefore it is said: "The ten thousand phenomena are fundamentally at peace, but people disturb themselves." Therefore, when the mind arises, the ten thousand objects all exist; where the empty mind arises, the ten thousand objects are all empty. Thus emptiness does not empty itself; it is empty because of the mind. Existence does not exist by itself; it exists because of the mind. Since they are neither empty nor existent, they are consciousness-only and citta-only. If not for the mind, where could the ten thousand phenomena lodge? Moreover, as for past objects, how were they ever existent? Where a thought arises, they suddenly appear before one. If the thought does not arise, the object never appears. These are all daily functions of sentient beings, which can be directly known without waiting for accomplishment; how could they require attainment through practice? Anyone with a mind can verify and know this. Therefore an earlier worthy said: "As for people of great faculties who know consciousness-only, they constantly observe their own mind, taking internal verbalization as the object. When they first begin this contemplation, although they have not yet become sages, to partially know internal verbalization is to be a bodhisattva." Third, knowledge based on the teachings: A sūtra says: "The three realms are citta-only; the ten thousand phenomena are consciousness-only." This is the fundamental principle realized and the authentic source that the teachings express. The details are in the text below, and sincere proofs are not just one. As the *Satyasiddhiśāstra* says, the Buddha spoke the words of the interior, exterior, and intermediate, and thereupon entered samādhi. At that time, five hundred arhats each explained these words. After the Buddha emerged from samādhi, they asked the World-Honoured One together, "Who hit upon the Buddha's intention?" The Buddha said, "None hit upon my intention." They further addressed the Buddha, "Since none hit upon the Buddha's intention, shall we not incur sin?" The Buddha said, "Although none hit upon my intention, each accords with the correct principle and is worthy of being sacred teaching; there is merit and no sin." If expounding the small vehicle's teaching of self-realization still accords with the correct principle, how much more so purely citing the One Vehicle and discussing only the Buddha's intention? The *Six Practices Dharma* says: "All people of great wisdom who wish to study the Way, without asking whether it is great or small, must rely on principle and teaching. If they see an expedient teaching, even though it was spoken by the Buddha, knowing that it is not true speech, they do not follow it. If they see an ordinary person speak what has principle, even though it is not the Buddha's speech, they practice in accordance with it. Because wise people studying the Buddha-Dharma well understand that the Tathāgata's teachings have the provisional and the real, when they explain the principle relying on the Buddha's real teaching, they surpass ordinary fools who erroneously grasp onto the provisional." Therefore, if a wise person speaks, although the person is an ordinary mortal, the Dharma is identical to the Buddha's. Just as pouring water from a pitcher into another pitcher: although the pitchers are different, the poured water is one and the same. Therefore, although an ordinary mortal has not exhausted the saṃyojanas, this does not hinder them from having understanding and being able to explain the real meaning. So long as one causes the mental factors that understand the principle to contemplate, this initial contemplation of the principle is different from that of other ordinary people. If one contemplates the emptiness of persons, one is of the two vehicles; if one contemplates the emptiness of phenomena, one is a bodhisattva. Therefore the *Mahāyānasaṃgraha* says: "One who first cultivates contemplation is an ordinary bodhisattva." Proven by this passage, a beginner studying contemplation, although they have not severed the saṃyojanas, is already a bodhisattva. Because they can understand the principle identical to the Great Sage, when they speak, it accords with the principle, and each and every [statement] can be relied upon. The *Ratnakaraṇḍakasūtra* says: "Just as the chick in the egg of the kalaviṅka bird king produces the exquisite sound of the kalaviṅka before its beak has appeared, so too the bodhisattvas in the egg of the Buddha-Dharma, though they have not destroyed the view of self or escaped the three realms, can still produce the exquisite sound of the Buddha-Dharma, namely, the sound of the practice of emptiness, signlessness, and wishlessness. When the kalaviṅka enters a flock of peacocks, it never calls out; only when it returns among kalaviṅka birds does it call out. If a bodhisattva enters among all the śrāvakas and pratyekabuddhas, they never expound the inconceivable Dharma of all buddhas; only when they come among the assembly of bodhisattvas do they expound it." Proven by this passage, although faults are not yet exhausted on the stage of ordinary beings, this does not hinder profound understanding; whenever one speaks what has principle, it can all be accepted in faith. However, whenever ordinary beings speak what has principle, it is all due to past habituation, not begun in present study. If it were not for past habituation, even studying into old age, one would merely repeat others' words while oneself remaining confused about the principle. Because of confusion about the principle, although one possesses many words, not understanding the provisional and the real, whatever one speaks contradicts the principle. If one understands the principle, without discriminating between the venerable and the young, one simply seeks the Way, not worldly affairs; one relies on the Dharma, not on the person. For example, when Śāriputra saw Aśvajit and sought the Dharma from him, Aśvajit answered with a verse: "I am young in years, / and my study has just begun. / How could I proclaim the ultimate truth / and expound the Tathāgata's meaning at length?" Śāriputra said, "You may speak the essentials in brief." Thereupon he spoke the verse: "All phenomena arise from causes and conditions; / of these phenomena, [the Buddha] speaks the causes and conditions. / Of these phenomena, the causes and conditions cease; / the Great Master has spoken thus." Śāriputra attained the first fruit upon hearing it just once; when he transmitted it to Maudgalyāyana and spoke it again, [Maudgalyāyana] attained the Way. By this it is known that wise people seeking the Dharma only value another's virtue and are not ashamed to approach an inferior; they are not like ordinary fools whose arrogance makes them exalt themselves, who, though knowing another is superior, are too ashamed and unwilling to learn. That ordinary beings have been unable to enter the Way from beginningless time is mostly due to being unable to seek the Dharma because of this. Therefore, all foolish people who are confused about the real teaching and cannot awaken by themselves should solely seek out virtue. For those who are confused about the principle, although they possess worldly wisdom, if they lack superior friends, they are constantly confused about the Way. As the *Suvikrāntavikramiparipṛcchā-prajñāpāramitāsūtra* says: "Just as a person born blind cannot see colors, so sentient beings blinded by kleśas cannot see the Dharma. Just as a person with eyes cannot see colors without external light, so a practitioner, though possessing wisdom, cannot see the Dharma without a good friend." By this it is proven that although a person has wisdom, if they cannot awaken by themselves, they must have a good friend. Therefore the *Fu fazang jing* says: "A good friend is the complete cause and condition for attaining the Way." The Buddha himself encouraged people to pursue good friends, rather than clinging to foolishness and letting a lifetime pass in vain. For this reason, the buddhas left instructions merely commanding us to rely on the Dharma and not on the person, to rely on the meaning and not on the letter. Bodhisattvas even transformed their bodies into animals to expound the Dharma for people, displaying this wonder to make listeners accept it in faith and cause them all to awaken to the Way and enter the equal Dharma. How could they cause people to give rise to notions of superior and inferior in their minds? Therefore the *Exposition of the Meaning of the Huayan* raises the objection: "This principle is subtle and esoteric, known only at the ultimate stage. Why should ordinary sentiments presumptuously pry into the great teaching?" It explains: "Relying on the teachings and principles, the sacred teachings permit it. The *Nirvāṇasūtra* says: 'An ordinary mortal bound with saṃyojanas can know the secret treasury of the Tathāgata.' The verse in the 'Vairocana Chapter' says: 'Just as by relying on the sunlight / one can see the solar orb in turn, / so by the Buddha's light of wisdom / one sees the path traversed by the Buddha.' That is, relying on the Buddha's teachings, one can understand the teachings." Now in this Mirror of the Source, from beginning to end, the teaching-light of the Buddha's wisdom is cited to reveal the traces of the path traversed by the Buddha. If one believes deeply, then by means of the light of the mind of sentient beings, one sees the traces of the practice of sentient beings. If one objects that ordinary beings should not know this, this is simply the person of wrong views and lack of faith. Therefore the *Mahāsaṃnipātasūtra* says: "If someone says, 'I am different and the Buddha is different,' you should know that this person is a disciple of Māra." It also says: "One who sees clearly knows that all phenomena are devoid of dual signs." It also says: "Contemplating all phenomena as equal is called the Buddha." Therefore a student asked National Teacher Zhong: "'When the Tathāgata speaks of prajñā, it is not prajñā; this is named prajñā.' Since 'is' and 'is not' are both exhausted, what is prajñā?" He answered: "That which can see the non-name is prajñā." The student asked: "Did the Buddha also speak thus?" He answered: "Past and present do not differ; when attained, the thousand buddhas have an equal mind and the ten thousand sages share the same track."

2.12

Question: The expedient teaching gates of all buddhas all arise based on the faculties of sentient beings. Because faculties and natures are unequal, dharmas are as numerous as dust and sand: the gates of the thirty-seven factors of awakening, and the path of practice of the fifty-two stages. Why establish only the one mind as the Mirror of the Source?

2.13

Answer: This dharma of the one mind is fully complete in both principle and phenomena. It is the father of great compassion, the mother of prajñā, the treasury of the Dharma jewel, and the origin of the myriad practices. This is because across all dharmadhātus, the Buddhas of the ten directions, the great bodhisattvas, the pratyekabuddhas and śrāvakas, and all sentient beings share identical possession of this citta. The Buddhas have already awakened to it, while sentient beings do not know it. Now, for those who do not yet know it, it is directly pointed out through skillful means: because it is intrinsically possessed, it is not false; because it should be attained, it is not an error. Thus a verse in the Avataṃsaka-sūtra says:
‘Just as a person in the world,
Hearing of a place with a treasure store,
Because it can be obtained,
Begets great joy in mind.’
The ‘place with a treasure store’ is the citta of sentient beings. As soon as one enters the gate of faith, it naturally manifests. Only then does one awaken to the fact that it has been complete from the beginning—how could it rely on accomplishments being achieved? One begins to know that the original nature is free from difference, and not obtained through practice. It can be called the most numinous thing, the origin of the supreme Way, the wondrous gate beyond compare, and the quintessential, real meaning. It serves as the root of ordinary beings and sages, and acts as the prime source of delusion and awakening. Just as the myriad things sprout and grow upon obtaining the earth, so the myriad practices are accomplished upon realizing principle. The various gates vie to enter it; the manifold virtues converge upon it. It serves as the foundation for the thousand sages traversing the Way, and constitutes the eyes of the Buddhas appearing in the world. Therefore, if one understands one's own citta, one suddenly accomplishes the Buddha-wisdom. It can be called gathering a hundred streams into a single wetness, kneading manifold particles of dust into a single pellet, melting bracelets and bangles into a single gold, and transforming curd and ghee into a single flavor. As a verse in the Avataṃsaka-sūtra says:
‘If one cannot understand one’s own citta,
How can one know the Buddha-wisdom?’
The Akṣayamati-sūtra says: ‘Merely rectify your own citta, and do not esteem other studies.’ The Chanyao jing says: ‘Illuminating inward and opening to understanding is the gate of the Great Vehicle. Seeing one's own citta-nature is called illumination. That which the multitude of sages traverse is called the gate.’ A verse in the Laṅkāvatārasūtra says:
‘Citta is endowed with the treasury of dharmas,
Free from the defilement of the view of selflessness.
The World-Honoured One spoke of all conditioned phenomena
As dharmas known within the inner citta.’
A verse in the Samādhirāja-sūtra says:
‘If there is one who upholds this single dharma,
They can accord with the bodhisattva’s correct practice;
Due to the merit of this single dharma,
They swiftly achieve the unsurpassed Way.’
The Śrīmālādevī-sūtra says: ‘World-Honoured One, I see that embracing the true Dharma possesses such great power. The Tathāgata takes this as his eye, as the root of dharmas, as the guiding dharma, and as the penetrating dharma.’
Explanation: That which is called the ‘true Dharma’ is the citta of the supreme meaning. Falsely conceptualizing outside of citta or seeking separately apart from principle both fall into extremes and deviations, deluded regarding right view. Therefore, it can serve as the Tathāgata’s correct eye, encompassing the limits of the ten directions, shining completely to the boundaries of the dharmadhātu, and entirely returning to the one mind. This is called ‘embracing the true Dharma.’ The Treatise on the Awakening of Faith says: ‘Furthermore, regarding the intrinsic substance and characteristics of tathatā: in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, there is neither increase nor decrease; it is not born in the prior limit, nor extinguished in the posterior limit; it is eternal, constant, and ultimate. From beginningless time, its original nature has been fully endowed with all meritorious qualities—namely, the meaning of the radiance of great wisdom; the meaning of illuminating the dharmadhātu everywhere; the meaning of true and real knowing; the meaning of the originally pure citta; the meaning of eternity, bliss, self, and purity; and the meaning of being calm, unchanging, and sovereign. In this manner, [qualities] exceeding the sands of the Ganges, neither identical nor different, inconceivable Buddha-dharmas, are never severed or interrupted. Relying on this meaning, it is named the tathāgatagarbha, and also named the dharmakāya.’

2.14

Question: Above, it was said that tathatā is free from all characteristics. Why is it now said to be fully endowed with all characteristics of meritorious qualities?

2.15

Answer: Although it truly possesses all meritorious qualities, yet there are no differentiated characteristics. Those manifold phenomena are all of one flavor and one reality, free from differentiated characteristics, because they have no dual nature. It is in dependence on the characteristics of arising and ceasing—such as the karmic consciousness—that all those differentiated characteristics are established. How are these established? Because all phenomena are originally mind-only and truly without differentiation. Because of non-enlightenment, the differentiating mind arises and sees objects, which is called avidyā. The nature of the mind is originally pure; when avidyā does not arise, then with reference to tathatā the meaning of the light of great wisdom is established. If the mind gives rise to seeing objects, there is then the characteristic of not seeing; when the nature of the mind is free of seeing, then there is nothing unseen. Thus with reference to tathatā the meaning of universally illuminating the dharmadhātu is established. If the mind moves, it is not true full knowledge, not the original purity of nature, not permanent, bliss, self, and pure, not peaceful and still, but subject to change and transformation, and not sovereign. Through this, there arise in full measure false and mixed defilements exceeding the sands of the Ganges. Because the nature of the mind is devoid of movement, the meaning of true full knowledge is established, up to and including the meaning of the characteristics of pure meritorious qualities exceeding the sands of the Ganges. If the mind arises and sees that there are remaining objects to be differentiated and sought, then there is insufficiency with regard to the inner Dharma. Since boundless merits are the self-nature of the one mind, and one does not see any remaining dharmas that could be further sought, therefore the dharmas of all buddhas that are neither one nor different, inconceivable, and exceeding the sands of the Ganges are fully fulfilled, without ever being cut off. Therefore it is said that tathatā is named the tathāgatagarbha, and it is also named the tathāgata's dharmakāya. Yet this one mind is not like [that conceived by] ordinary persons, who falsely take the mind of conditioning thoughts and deductive reasoning, and resolutely cling to it as being inside the physical body. Now, throughout the worlds of the ten directions, all is the wondrous, luminous true mind. As the Chapter on Entering the Dharmadhātu says: in the ocean of worlds of the Flower Garland, without question—whether mountains or rivers, the great earth or empty space, plants, trees, thickets, and forests, or minute dust particles and hairs—all without exception are designated as the true dharmadhātu, endowed with boundless virtues. Therefore a master of old said: 'Origination, prosperity, furtherance, and perseverance are the virtues of Qian; they begin in the single qi. Permanence, bliss, self, and purity are the virtues of the Buddha; they are rooted in the one mind. Concentrating upon the single qi to achieve softness; cultivating the one mind to accomplish the Way.' As for this mind: it is empty, tranquil, pure, and wondrous; brilliant, numinous, and clear. Devoid of going and coming, it darkly penetrates the three times. Neither internal nor external, it brightly pervades the ten directions. Unceasing and unarising, how could the four mountains harm it? Free from nature and free from characteristics, how could the five colors blind it? Abiding in the stream of saṃsāra, the black dragon's pearl alone shines upon the dark ocean; perched upon the shore of nirvāṇa, the cassia-moon wheel alone gleams in the azure sky. How vast it is! It is that upon which the ten thousand phenomena rely to begin. The ten thousand phenomena are deceptive and false, arising from the confluence of conditions. Arisen phenomena are originally non-existent; all is representation-only. Consciousness is like an illusion or a dream; it is merely the one mind. The mind is quiescent yet aware; this is termed perfect enlightenment. Pervasive and pure, it admits no other within it. Therefore, its boundless virtues and functions all share the same single nature. Nature arising becomes characteristics; objects and wisdom are distinctly apparent. Characteristics attain the blending of nature; body and mind are vast and open. Comparing it to the sāgaramudrā, it surpasses the great void. Vast and expansive! Brilliant and dazzling! It towers far beyond the reach of thought. Moreover, a master of old said: 'The tathāgatagarbha is another name for the one mind. What is meant by the one mind? It is the non-dual nature of all phenomena—true or false, defiled or pure; therefore it is called "one". This non-dual locus is the reality within all phenomena, unlike empty space; its nature is spontaneously spiritually aware, and therefore it is called "mind".' Therefore, if one seeks separately outside and falsely learns from another, it is like drilling ice to seek fire, or pressing sand to yield oil. Because ice and sand are not the correct causes of oil and fire, wishing to seek their application will only waste effort. Furthermore, if one only cultivates gradual practice and vainly abides in the provisional vehicles, it is like painting without glue, or like unfired pottery. Because unfired pottery and [glueless] paintings are not durable vessels, wishing to seek the ultimate therein is impossible. If one can truly understand one's own mind without falsely seeking outside, it is like producing fire from wood or pressing oil from hemp: without destroying the correct cause, it is quickly accomplished. It is also like painting that has acquired glue, or like pottery that has undergone fire: it is fit to become a useful vessel, and the undertaking is not in vain. Whatever actions one performs, all reach the ultimate. If one has not entered with faith, one adopts and discards in myriad ways, giving rise to delusion in accordance with objects, and is harmed by phenomena. Not contemplating emptiness to dispel encumbrances, one merely grasps emptiness and abolishes good; not realizing existence to foster compassion, one merely clings to existence and gives rise to transgressions. These all occur because one does not understand the one mind of emptiness and existence, leading to these gains and losses. If one enters the mirror of the source, at the very moment one gives rise to the mind [of bodhi], not only is practice accomplished, but the principle is immediately fully present; one is then identical to the ancient buddhas, on the same plane without difference. As the Mahāparinirvāṇasūtra says: in the city of Kuśinagara, there was a caṇḍāla named Huanxi (Joyful). The Buddha made a prophecy regarding this person: due to giving rise to this single thought of the mind, he would quickly accomplish the unsurpassed, correct, and true Way among the number of the thousand buddhas of this realm. The Fahua xuanyi says: 'As for the phenomena of the mind: how could the phenomena explained previously be different from the mind? However, the phenomena of sentient beings are too broad, and the phenomena of the Buddha are too elevated; for beginners, they are difficult. Yet since the mind, the Buddha, and sentient beings—these three—are not distinct, simply contemplating one's own mind is easy.' The Nirvāṇasūtra says: 'All sentient beings are fully endowed with three concentrations. The superior concentration refers to the buddha-nature. Being able to contemplate the nature of the mind is called the superior concentration.' The superior can subsume the inferior, thereby gathering the phenomena of sentient beings. The Huayan jing says: 'Roam with the mind in the dharmadhātu like empty space, then one will know the realm of the buddhas.' The dharmadhātu is the Middle; empty space is emptiness; mind and Buddha are the provisional. These three are the Buddha's realm. This is contemplating the mind while still being endowed with the Buddha's Dharma. Moreover, roaming with the mind in the dharmadhātu means contemplating that when sense faculties and dust objects face each other, a single thought of the mind arises; it must belong to one of the ten realms. If it belongs to one realm, it immediately possesses the hundred realms and thousand dharmas; within a single thought, all are fully present. This mind-magician, within a single day and night, constantly creates various sentient beings, various five aggregates, and various lands—namely, the provisional and real lands of the hell realm, up to the provisional and real lands of the buddha realm. Practitioners should choose for themselves which path to follow. Furthermore, 'like empty space' means contemplating that if the mind itself gives rise to mind, it does not need to rely on conditions. When there is a mind, the mind has no power to arise; if the mind has no power to arise, conditions also have no arising. Mind and conditions are nominally non-existent; how could their conjunction exist? A conjunction is still unobtainable, and in separation there is no arising. If there is not even a single arising, how could there be a hundred realms and a thousand dharmas? Because the mind is empty, all that arises from the mind is empty. This emptiness is also empty. If empty, it is non-empty; pointing to emptiness, provisionality is posited; provisionality is also non-provisional. There is neither provisionality nor emptiness; it is ultimately pure. How could it merely be the three contemplations and ten thousand practices? Even the empty space of the ten directions still transforms from the mind, let alone the images of things produced within space! As the verse in the Śūraṅgamasūtra says: 'Space is born within great enlightenment, / like the arising of a single bubble in the ocean.' Therefore the Huayan shu says: 'The two phenomena of emptiness and existence both accord with the principle of truth; thus both existence and emptiness are empty of nature.' The commentary explains: 'As for emptiness and existence according with the principle of truth: this emptiness is external space. If one contrasts the emptiness of principle with external space, external space is separated from phenomena and is an annihilatory emptiness; the emptiness of principle is named true emptiness. If external space is also manifested by the mind, and also depends on contrast with form, being revealed only when form is eliminated, then this annihilatory emptiness has no self-nature since it derives from conditions, which is itself emptiness of nature.' Therefore, when explaining the 'great' among the eighteen kinds of emptiness, it refers to the space of the ten directions—that is, the empty space of the ten directions is also empty of nature. Therefore, though the thousand sages have entrusted this, it is difficult to encounter the right occasion and capacity. Yet when faced with those of superior roots, it can be tested with sudden clarity. As the poem of Cold Mountain (Hanshan) says: 'From antiquity, how many sages, / have earnestly exhorted along the path of words! / People's roots and natures are not equal, / high and low have sharp and dull faculties. / In the true Buddha they refuse to believe, / applying effort in vain to suffer confinement. / It is not as good as the mind being pure and bright, / which is itself the seal of the mind king.' A master of old said: 'If you wish to know the essentials of the Dharma, the mind is the root of the twelve divisions of scriptures, the essential gate for entering the Way. As for this mind gate, of the buddhas and patriarchs of the three times, only this one thing is real; the other two are not true. There is only the one-vehicle Dharma; there is neither a second nor a third. The one-vehicle Dharma is the one mind. Merely guarding the one mind is the gate of the mind as tathatā. Among all phenomena, nothing is lacking. All practices of phenomena do not go beyond one's own mind. Mind alone knows itself; there is no other mind. The mind has no form or color, no root and no abode, no arising and no ceasing, nor is there any vitarka or vicāra to be practiced. If there is anything that can be contemplated and practiced, that is sensation, perception, volition, and consciousness, not the original mind; all are conditioned efforts. The patriarchs merely transmitted mind with mind; the realized ones seal and confirm it, and there is no other Dharma.' For instance, in the Huayan jing, the youth Mañjuśrī converted five hundred youths, causing them to generate the mind of bodhi; yet only one person, the youth Sudhana, reached the original source of the mind, visited one hundred and ten cities, inquired about the myriad practices of bodhi, and the gates of samādhi he learned were all like illusions and transformations without real substance. Therefore we know that whatever arises from the mind is identical to illusion and transformation. If one only directly understands the true mind, it is naturally real. As the Weishi shuyao says: 'Among the five kinds of consciousness-only based on object, teaching, principle, practice, and fruit: in this treatise, one position is that it only clarifies the consciousness-only of objects, abandoning the grasping of objects outside the mind, because all objects are not separate from the mind. Another position is that it only explains the consciousness-only of teaching, to establish the fundamental teaching of the treatise and interpret those explanations. Another position is that it only adopts the consciousness-only of principle, establishing the principle stated by the fundamental teaching and differentiating the nature and characteristics of consciousness-only. Another position is that it only adopts the consciousness-only of practice, explaining the cultivation of the practice of consciousness-only across the five stages. Another position is that it only adopts the consciousness-only of fruit, to seek the great fruit, because the peaceful and liberated body of the Great Muni is called Dharma. Now, to interpret those explanations, we only adopt teaching and principle: we say that relying on teaching and principle establishes those natures and characteristics; because nature and characteristics gather everything without remainder, adopting all is superior in terms of principle.' From this we know that the principle of consciousness-only is the correct source for attaining buddhahood; simply because the principle encompasses all, there is no phenomenon that is not it. Therefore it is said that the ten thousand phenomena are representation-only. Setting forth the correct intent of the mirror of the source, and plumbing the fundamental intention of the patriarchs and buddhas, it only responds to capacities with the single Dharma, having no other tenet. Therefore the Lotus Sūtra says: 'In the buddha lands of the ten directions, there is only the Dharma of the one vehicle.' The Mahāparinirvāṇasūtra says: 'The lion's roar is the definitive statement: all sentient beings fully possess the buddha-nature.' It also says: 'Sentient beings are likewise: all have minds. All who have minds shall without exception attain anuttarā samyaksaṃbodhi.'

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宗鏡錄 — Classical Chinese