宗鏡錄 22.9

22.9

Answer: Although its own substance is always empty, this does not destroy the causes and conditions of conditioned arising; and although there is no agent, how could the gateways of good and bad karma be negated? Therefore, the *Treatise on the Mind King* says:

“Contemplating the Mind King of emptiness, / profound, wondrous, and hard to fathom, / formless and without marks, / yet possessing great spiritual power. / It can extinguish a thousand calamities / and accomplish myriad virtues. / Although its original nature is empty, / it can administer the norms and rules. / Looked at, it has no form; / called out to, it has a sound. / It is the general of the Great Dharma, / upholding the precepts and transmitting the sūtras. / Like saltiness in water, / or glue within paint, / it is definitely present, / yet its form is not seen. / The Mind King is also like this: / residing within the body, / going out and coming in through the gates of the face, / responding to things according to inclinations, / sovereign and unimpeded, / all that it undertakes is accomplished.”

Qingliang's commentary explaining the sūtra says: “That the dharmadhātu is like an illusion means that the substance conforms to conditions. That all dharmas are like the limit of reality means that amidst phenomena there is quiescence. People of the world all maintain that the limit of reality is unchanging, yet maintain that all dharmas are impermanent. In principle and reality they are completely interfused: the characteristics of the world are precisely eternally abiding.” Yet ancient worthies sequentially resolved doubts with seven similes.

The first doubt says: “Illusory fire in the world does not accomplish the function of burning. When the Buddha manifests to benefit beings, how could it be like an illusion?” It is explained: “Like a shadow, it also has the functions of conforming to the object and casting shade. How could it be real?” All dharma similes have three meanings: first, the meaning of completion through conditions; second, the meaning of having no reality; third, the meaning of having utility. The intended meaning takes up their lack of reality, and thus one does not attach [to them].

The second doubt says: “If the Buddha is like a shadow, why do bodhisattvas generate practice and seek him? Since the cause is not futile, how could the fruit not be real?” It is explained: “Like a dream. A dream also has three meanings: it lacks substance, it appears real, and it serves as a condition for waking—meaning that running in a dream causes one to awaken with a start. Bodhisattva practice is also like this: because of realizing principle it is empty; because avidyā is not yet exhausted it appears real; it can serve as a condition for the fruit of Buddhahood; striving vigorously without ceasing, one awakens with a breakthrough, like crossing a river in a dream.”

The third doubt says: “If bodhisattva practice is like a dream, why do sūtras say ‘this is bodhisattva practice’ and ‘this is two-vehicle practice’?” It is explained: “Like an echo. Completed through conditions, it has no origin; it conforms to the size of the sound. The holy teachings are also like this: resonance with capacities has no origin; according to the capacity, different things are heard.”

The fourth doubt says: “Fruit and practice may be so, but the unawakened world—this should be real.” It is explained: “Like a conjuration. Sustained by the spiritual power of mental karma, it is unreal yet has utility.”

The fifth doubt says: “If all are like conjurations, why are there differentiated bodies?” It is explained: “Like illusions.”

The sixth doubt says: “If bodies are like illusions, why are there different classes of recompense?” It is explained: “Like citta. Because citta is formless like an illusion, although like an illusion it is unfixed and has no self-nature, nevertheless appearing according to conditions, it can accomplish numerous goods.”

As the *Mahāratnakūṭa Sūtra* says: “The bodhisattva mahāsattva further reflects thus: ‘These conditioned arising dharmas do not destroy cause and effect. Although they are the dharma-nature of citta, lacking self-nature, lacking functioning, and lacking a ruler, yet these dharmas arise dependent on causes and conditions. According to what is desired, I shall accumulate roots of goodness. Having accumulated them, I will cultivate corresponding practices and never abandon this dharma-nature of citta.’

“Furthermore, Śāriputra, what is the mark of accumulation herein for a bodhisattva mahāsattva? Śāriputra, these bodhisattvas mahāsattvas contemplate thus: ‘The mark of accumulation is that the original nature of this citta is like an illusion or a conjuration; there is not a single dharma that can be given.’ It is the dharma-nature of citta, yet it can bestow gifts upon all sentient beings, dedicating the accumulation to adorn the Buddha lands. This is called the accumulation of roots of goodness.

“Furthermore, Śāriputra, the original nature of this citta is like what is seen in a dream: its characteristics are tranquil. It is the dharma-nature of citta, yet it can accumulate the safeguarding of śīla, all dedicated to the exercise of spiritual powers. This is called the accumulation of roots of goodness.

“Furthermore, Śāriputra, the original nature of this citta is like a mirage: ultimately extinguished. It is the dharma-nature of citta, yet it can cultivate all delightful powers of patience, dedicating the accumulation and practice to adorn bodhi. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, the original nature of citta is like the moon in the water: ultimately free from the marks of accumulation and practice. It is the dharma-nature of citta, yet it can generate all right exertions, dedicating them to mature measureless Buddha-dharmas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, the original nature of citta cannot be grasped, cannot be seen. It is the dharma-nature of citta, yet it can cultivate all dhyānas, vimokṣas, samādhis, and samāpattis, dedicating them to the supreme samādhis of the Buddhas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, contemplating this citta-nature, it is originally not of material form, invisible, without resistance, and cannot be cognized. It is the dharma-nature of citta, yet it can cultivate all wisdom of differentiated exposition of doctrinal phrases, dedicating it to consummate the wisdom of the Buddhas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta has no cognitive object, no arising, and no generation. It is the dharma-nature of citta, yet it can establish measureless wholesome dharmas and assimilate material forms. Such is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta has no cause and no generation. It is the dharma-nature of citta, yet it can assimilate the causes of the factors of awakening. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta-nature is separated from the six sense spheres and does not arise. It is the dharma-nature of citta, yet it can induce the citta produced by the causes of the sphere of bodhi. This is called the accumulation and practice of roots of goodness.

“Śāriputra, this is what is called a bodhisattva mahāsattva, by relying on the prajñāpāramitā, contemplating in accord with citta regarding all minds, and cultivating the foundations of mindfulness.

“Furthermore, Śāriputra, this bodhisattva mahāsattva, also relying on the prajñāpāramitā, contemplates in accord with citta in all states. In order to seek the realization of supreme spiritual powers, they bind their citta and cultivate the wisdom of spiritual powers. Having attained spiritual powers, with solely the one mind they can skillfully know all marks of citta. Having known them, they rely on the self-substance of citta to expound all dharmas.”

It is also said: “The king of the Nirmāṇarati heaven addressed the Buddha, saying: ‘World-Honoured One, that limit of reality pervades all places; there is not a single dharma that is not the limit of reality. World-Honoured One, that which is called bodhi is also the limit of reality. World-Honoured One, what is bodhi? All dharmas are bodhi, because they are free from self-nature—down to the five deeds of immediate retribution, which are also bodhi. Why is this? Bodhi has no self-nature, and the five deeds of immediate retribution also have no self-nature. Therefore, the deeds of immediate retribution are also bodhi.’”

Therefore, understanding that the original nature of citta is in its own substance unarisen, all dharmas are established from within the unarisen. Contemplating the citta of no nature, one expounds the teaching of no nature. Conforming to pure conditions, with no nature one achieves Buddhahood; conforming to defiled conditions, with no nature one becomes an ordinary being. Not the finest speck of dust is seen to briefly depart from the principle of emptiness of nature; not a single thought can violate the gateway of equality. Therefore, a verse in the *Mahāprajñāpāramitāsūtra* says:

“An existent dharma does not bring about an existent dharma; / a nonexistent dharma does not bring about a nonexistent dharma. / An existent dharma does not bring about a nonexistent dharma; / a nonexistent dharma does not bring about an existent dharma.”

Explanation: That existence does not bring about existence, and nonexistence does not bring about nonexistence, is because being of one substance, there is neither agent of accomplishment nor object accomplished. That existence does not bring about nonexistence, and nonexistence does not bring about existence, is because since they cannot accomplish themselves, how could they accomplish another? Thus we know each lacks its own substance, and they do not accomplish one another.

The *Mahāsaṃnipātasūtra* says: “All dharmas are ultimately unarisen. All dharmas are without nature, without birth, without arising, and without emergence.” Therefore, conditions do not give rise to causes, and causes do not give rise to conditions. Self-nature does not give rise to self-nature, and other-nature does not give rise to other-nature. Self-nature does not give rise to other-nature, and other-nature does not give rise to self-nature. Therefore, it is said that all dharmas are in their self-nature unarisen.

The *Viśeṣacintibrahmaparipṛcchāsūtra* says: “At that time, the bodhisattva Samantapuṣpa said to Śāriputra: ‘When you enter the cessation attainment (nirodhasamāpatti), can you hear the Dharma?’ He answered: ‘Good son, when entering the cessation attainment, there are no dual mental activities that can hear the Dharma.’ [Samantapuṣpa asked:] ‘Venerable Śāriputra, do you believe that all dharmas are in their self-nature utterly ceased?’ He answered: ‘Indeed, all dharmas have the characteristic of being in their self-nature utterly ceased. I believe this teaching.’ Samantapuṣpa said: ‘If so, then Śāriputra at all times cannot hear the Dharma. Why is this? Because all dharmas are constantly of the characteristic of being in their self-nature utterly ceased.’”

Therefore, all dharmas are originally empty, being merely conditioned arising. When conditions assemble, they seem to exist; when conditions disperse, they seem to be nonexistent. Existence and nonexistence are solely due to causes and conditions; the ten thousand dharmas originally have no arising and ceasing. Just as when true gold is shaped by an artisan into a vessel, the substance of gold remains unchanged; just as when an empty valley resonates with an echo according to conditions, it does not violate the dharma-nature. As a verse says:

“Like a person digging earth from a road, / who privately fashions it into an image; / foolish people say the image has been born, / while the wise say it is the road’s earth. / Later, when an official wishes to travel, / the image is again used to fill the road. / The image originally has no arising or ceasing; / the road is also neither new nor old.”

Thus we know it is merely the one earth; arising and ceasing are solely causes and conditions. It is analogously like the one mind and the ten thousand dharmas, which have no before or after. Why is this? When digging the road to fashion the image, the earth does not decrease; when destroying the image to fill the road, the earth does not increase, because the original earth is not lost. It is like when Buddhahood is attained, citta does not increase; when being an ordinary person, citta does not decrease, because when citta follows conditions, it does not lose its self-nature. Furthermore, the arising of the image is merely arising from conditions; the ceasing of the image is solely ceasing through conditions, because the image has no self-substance. This is like attaining Buddhahood being merely arising from pure conditions, and being an ordinary person also being conditioned arising from defiled conditions, because ordinary and sage are originally unarisen. Thus we know that the ten thousand dharmas follow conditions and all lack self-nature; originally they have never arisen, and now they also do not cease.

As Mañjuśrī’s verse on contemplating illusions says:

“The manifold wholesome deeds of this assembly / have from the beginning never been performed. / All dharmas are also like this: / they are all equal to the prior limit.”

Therefore, right when one acts, there is no action, because there is no agent; when one should act, one does not act, because there is no self-nature. Let the ten thousand dharmas crisscross at will, they are constantly equal to the state prior to birth. Even though the multitude of beings appear and vanish, they do not depart from the source of no nature.

Furthermore, in ancient times there was Layman Pang, who instructed his daughter Lingzhao, saying: “I shall depart first; you may follow later. Wait specifically for midday, and you may shed this husk.” Lingzhao said: “Midday is already midday, but there is an eclipse of the solar essence.” The layman, wondering at this, went to the window himself. Thereupon Lingzhao suddenly ascended to her father’s seat and in a moment passed away while seated. The layman laughed and said: “Very sharp and nimble indeed! An illusory flower drops its shadow; a mirage rolls its waves. I spoke of it first, but I walk behind.” Thereupon he went to Minister Yu to act as the master of mourning, telling Minister Yu: “I only wish that you empty all that exists; be careful not to make real all that does not exist.” Having spoken, he passed away. This, too, does not fall into views of existence and nonexistence, wondrously attaining the purport of the unarisen.