[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) › 2.13 # 宗鏡錄 2.13 English (machine translation) 2.13 - **Language:** English ### [2.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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.’ - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.2.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.2.13) · Pramāṇa