宗鏡錄 25

English (machine translation) 25

Language: English

25.1

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

Now, the teachings of the entire period of the Buddha’s lifetime, the definitive sūtras—though their titles differ and what they express varies—all point to the import of the one mind; ultimately there are no texts outside of consciousness. Whatever single word is uttered, it all returns to the mirror of the source; horizontally spanning the dharmadhātu, all are identical to this explanation.

For example, what is called the *Saddharmapuṇḍarīkasūtra* [Lotus Sūtra]: the "sublime Dharma" (*saddharma*) is precisely the absolute, true mind; hence it is called "sublime." The "lotus flower" (*puṇḍarīka*) takes as its meaning rising out of the water without clinging; that is, it is a metaphor for the nature of the mind: flowing along with the current and falling into the ordinary, it is not defiled by impurities; turning against the current and emerging from the dust, it does not cling to purity. The same comparison applies all the way through the seven metaphors below.

The "burning house" is precisely the substance of the eighth consciousness, which gives rise to the fire of the four inversions and the eight sufferings, burning the body of the three realms and the five aggregates. The "ghosts and spirits" correspond to the sharp fetters—the peripheral and deviant forms of various views. The "birds and beasts" symbolize the dull fetters—the root and secondary afflictions (kleśa and upakleśa). Extending to all scriptural teachings and immeasurable Dharma gates—whether explained through metaphors, through causes and conditions, broadly or briefly, horizontally or vertically—all of their names, characteristics, sentences, and meanings are phenomena of the mind king and mental factors (citta and caitta).

If one is deluded about a single thought-moment of the mind and clings to external objects, giving rise to attachment everywhere, this is the meaning of entering the burning house. If one awakens to a single thought-moment of the mind and thoroughly penetrates everything as nothing other than the true characteristic [of reality], this is the meaning of exiting the burning house. Whenever afflictions arise, there is a place where karma remains; this is precisely bondage, precisely saṃsāra. If one understands that the nature of afflictions is empty and that there is no place for karma, this is precisely liberation, precisely attaining the Way.

As the *Viśeṣacintibrahmaparipṛcchāsūtra* states:
> The Buddha said: "When I sat at the site of enlightenment, I attained only the ultimate emptiness of the afflictions arising from inversion. Because there is nothing to attain, it is attained; because there is nothing to know, it is known."

As it is said, not attaining a single dharma, one is then given the prophecy [of buddhahood]—such is this import.

As for the text of the dharma and its metaphor in the "Faith and Understanding" chapter: the "elder" is precisely the mind king; the "destitute son" is precisely false thoughts. As soon as a single thought arises, the five aggregates arise together; turning one's back on awakening and uniting with the dust is called "abandoning the father." Wandering destitute through the five destinies is styled "fifty years." "Returning home" is returning to the root and restoring the source. "Bequeathing the wealth" is awakening to the mind and receiving the prophecy. The three grasses and two trees together converge in the one mind; transforming and erecting the thatched hut precisely reveals the true reality; the fastened jewel points to the buddha-nature within the bosom; digging a well produces the wisdom-spring of the mind ground.

Furthermore, as stated in the "Avalokiteśvara" chapter:
> "If across a great trichiliocosm filled with enemy bandits..."

This refers to sentient beings' sharp and dull afflictions of the ten fetters, which everywhere disturb and harass practitioners, and are called "enemy bandits." If one encounters favorable circumstances and gives rise to soft bandits, this is a flower-tipped arrow shooting the body. If one encounters adverse conditions and gives rise to strong bandits, this is a poisoned arrow piercing the heart. When the view-bandits of the sharp fetters are everywhere, it is as the sūtra says:
> "Everywhere there are chimera, mountain-ogres, and water-sprites,"

because people grasp at dharmas based on words and give rise to views everywhere. When the grudge-bearing afflictions of the dull fetters are everywhere, it is as the sūtra says:
> "All the evil insects crisscross and scurry about,"

because encountering objects with the eyes, adverse and favorable conditions race together, with hatred and love in every thought-moment, stirring fetters everywhere.

"There is a merchant leader": this is the mind king. "Leading various merchants": these are the six consciousnesses, such as the eye [consciousness]. "Merchants" has the meaning of trading rare jewels: if the eye-merchant is traded away by the dust of forms, it barters away the rare jewel of the eye's own-nature; if the ear-merchant is traded away by the dust of sounds, it barters away the rare jewel of the ear's own-nature, and so forth. "Carrying heavy treasures" means all possess the buddha-nature. "Passing through a perilous road" refers to the perilous existence of the three realms and the deluded fords of the six destinies.

"One among them called out": this is the mental sense-faculty (manas) being able to generate discriminations of following thoughts and reckoning, constantly leading the five sense faculties into good and evil. "Good sons, do not be afraid. You should single-mindedly recite the name of Avalokiteśvara Bodhisattva. This bodhisattva can bestow fearlessness upon sentient beings. If you recite the name, you will immediately be liberated from these enemy bandits": if one understands the one mind, there are no external objects. The eye is not plundered by form, up to the intellect is not plundered by dharmas—that is, liberation right where one is.

Therefore, a verse in the *Avataṃsakasūtra* says:
> "In one, understand the immeasurable; / in the immeasurable, understand the one. / Understanding their mutual arising, / one will achieve fearlessness."

This means that within the one mind, one is able to understand that the ten thousand dharmas mutually arise and mutually cease without any own-nature; the ten thousand objects are all empty, so one is not terrified by them. This is "bestowing fearlessness upon sentient beings." From these enemy bandits of sense faculties and dusts, one is instantly liberated.

"The merchants heard this and all together cried out: 'Homage to Avalokiteśvara Bodhisattva!' Because they recited the name, they were immediately liberated": the six sense faculties all converging in the one mind is "all together crying out." As soon as one understands mind-only, the various objects naturally cease; this is "because they recited the name, they were immediately liberated." Because there are no dharmas to counter, neither joy nor sorrow arises. Hence, the "Expedient Means" chapter says:
> "In the Buddha lands of the ten directions, there is only the Dharma of the One Vehicle."

As the *Fahua mingxiang* says: The sūtra states, "Form is nirvāṇa; feeling, perception, volitional formations, and consciousness are nirvāṇa." Here it is also like this: form is the Lotus; feeling, perception, volitional formations, and consciousness are the Lotus. The sūtra states: "Form is neither defiled nor pure. When form arises, prajñā arises. The nature of form is subtle and tenuous, called sublime form." Substance inherently free from provisional designations is called Dharma. Form is without dust or defilement, which is metaphorically compared to the lotus. The nature of writing is empty, which is termed the sūtra. "Sūtra" takes body and mind as its meaning. The Tathāgata resides in the aggregates and realms; the aggregates and realms are precisely suchness—what difference could there be?

Briefly unifying beginning and end is taken as the core of the mind; opening the path of the mind is called the preface. When the awakened mind is about to unfold and thoroughly realizes original emptiness, this is awakening to the Buddha’s knowledge and vision. When one form is quiescently extinguished, all forms are also like this; all sounds are also like this. This is the Buddhas of the ten directions simultaneously expounding the Lotus. "All dharmas from their very origin are constantly of quiescently extinguished characteristics"—what kind of dharmas are these? They are all eye-dharmas, up to mind-dharmas; body and mind are both quiescently extinguished. Disciples of the Buddha, practicing this path of quiescence and extinction, are precisely the Buddha. Therefore, ancient masters said: "Sublime Dharma is the substance of the Tathāgata's numinous wisdom."

Alternatively, it is called the *Mahāvaipulyabuddhāvataṃsakasūtra*. "Great, vast, and broad" (*mahāvaipulya*) is the Dharma realized by the one mind. "Buddha-adornment" (*buddhāvataṃsaka*) is the person capable of realizing it through the one mind. Integrating the object into the subject, person and Dharma merge; all are the one mind. "Great" is the greatness of the substance of true suchness (tathatā) of the one mind of ordinary beings and sages, because the nature of true suchness pervades all places. "Square" [broad] is the greatness of the characteristics of true suchness, being able to fully possess the untainted qualities of its nature. "Vast" is the greatness of the function of true suchness, being able to produce all worldly and transworldly wholesome roots.

"Buddha" is the unconditioned ocean of fruition of the one mind. "Flower" [avataṃsaka] is the causal gate of the myriad practices of the one mind. "Adornment" is the adornment of the sublime function of the one mind. "Sūtra" is the inexhaustible sublime principle of the true suchness of the one mind, like the scroll emerging from the crushed mote of dust, or the text written looking up into empty space. Down to the eighty fascicles, all the prose and short verses, every single character and word—like the fifty-three spiritual friends seen by Sudhana, whether humans or spirits, male or female—each and every one is a Dharma gate realized stage by stage by one's own mind.

As for the Three Vehicles, they speak of understanding but not practice, like reciting a person's name without knowing the person. If it is the principle of the One Vehicle of this Mirror of the Source, speaking it is itself practice and understanding, like seeing their face: without speaking their name, one naturally knows them. Sometimes it is explained by relying on events; sometimes it is explained by establishing analogies. In what is explained in the Mahāyāna, relying on events to reveal the Dharma means using different events to reveal different dharmas; mostly, one event represents one dharma, such as a room representing compassion or clothing representing patience. Now, it is made clear that a single event is both the Dharma and the person, both the dependent and the primary [retribution], endowed with inexhaustible virtues. In accordance with a single event, it embraces the inexhaustible; since it accords with the nature to be an event, how could an event have an end? Arising characteristics from the real, how could characteristics be exhausted?

Moreover, the teachings expounded by the Three Vehicles only use distinct teachings to interpret distinct meanings, so when one attains the principle, one forgets the teaching. If one enters this Perfect School, then the teaching is itself the meaning, because as soon as a single dharma arises, all the boundless ten thousand dharmas simultaneously and fully correspond. Outside of this single dharma, there are no other dharmas. Therefore, the sūtra says: "Knowing that all dharmas emerge from a single dharma, one is able to distinguish and explain them respectively, because the various meanings of all dharmas are ultimately a single meaning." Because the one mind can give rise to all the myriad dharmas, unfolding boundless meanings and directions, when expanded, it fills the dharmadhātu; gathering back the various dharmas and meanings, they return to the one mind. Without moving the one mind, it expounds all meanings; without destroying all meanings, it reveals the one mind.

Being rolled up, it is constantly unfolded: "The Tathāgata, in a single utterance, expounds the boundless ocean of sūtras." Being unfolded, it is constantly rolled up: "The inexhaustible ocean of all Dharma gates gathers together within the bodhimaṇḍa of a single dharma." Just as the four subtle elements of grasses and trees arise from the earth and return to the earth in extinction, and like billows and waves surging up, arise depending on water and return to the water's source. Hence, a sūtra verse says:
> "The Buddha's wisdom penetrates cleanly without obstruction; / in a single thought-moment, it universally knows the dharmas of the three times. / They all arise from causes and conditions of the mind and consciousness; / arising and ceasing, impermanent, without own-nature."

Therefore, Qingliang's commentary says: "The *Avataṃsakasūtra* is unified solely as the one true dharmadhātu; that is to say, completely encompassing all existents, it is precisely the one mind."

Alternatively, it is called the *Vimalakīrtisūtra*. Here [in Chinese] it is translated as "Pure Name" (*Jingming*), which is precisely the intrinsically pure mind of all sentient beings. This mind is pure of itself without being filtered, and bright of itself without being polished; it is not defiled when dwelling among the ordinary, nor is it purified when among the sages; hence it is called "intrinsically pure." As for what is called "name," because the mind has no physical form, it only has a name.

What is explained in the text—gathering the vastness of the four oceans into a single pore; fitting the height and breadth of Mount Sumeru inside a mustard seed; flying the Buddha lands across the ten directions without moving from their original place; casting the trichiliocosm beyond the world without sentient beings knowing; suspending the sun and moon on the tip of a fine hair; manifesting offerings within the body; holding the flames of the kalpa-fire in the belly while the burning continues as before; inhaling the winds of the ten directions into the mouth without the body being harmed—these are all transformations of one's own mind: without moving, far and near are suddenly distinguished; a single thought-moment encompasses everything, and without obstruction, the large and small enter one another.

Tiantai's commentary states:
> "Fitting the height and breadth of Sumeru inside a mustard seed without increase or decrease, the original appearance of Mount Sumeru, king of mountains, remains as before, yet the Four Heavenly Kings and the Trāyastriṃśa gods are unaware and unconscious of where they have entered. Only those who should be saved see Sumeru enter into the mustard seed. This is named the inconceivable liberation Dharma gate. Furthermore, putting the waters of the four great oceans into a single hair-pore does not disturb the fish, softshell turtles, sea turtles, gavials, and other aquatic creatures, while the original appearance of those great oceans remains as before; the dragons, ghosts, spirits, asuras, and so forth are unaware and unconscious of where they have entered, and to these sentient beings there is also no disturbance. This reveals the great function of the inconceivable. Precisely because real wisdom unites with the true nature, one is able to possess this unfathomable function."

This is just as a verse in the *Mahāprajñāpāramitopadeśa* says:
> "When mercury is blended with real gold, / it can coat various colored images. / When merit is blended with the dharmakāya, / it responds and manifests everywhere."

If the height and breadth of Sumeru are placed inside a mustard seed without increase or decrease, without crowding, and without [sentient beings] being aware or conscious, then those who possess inconceivable liberation, while dwelling in the realm of dependent retribution, attain mastery. This meaning is difficult to understand. One master said: "Spiritual power can do this." Now we say: the inconceivable nature is not created by devas, humans, asuras, or buddhas; how could spiritual power do this? Another master said: "The small has no characteristic of smallness; the large has no characteristic of largeness; therefore, they can enter each other." Now we say: the small is small, the large is large; if they are small and large by own-nature, they could not enter each other. If small is large and large is small, since they would be small and large by other-nature, how could they enter? Now it is explained: The *Avataṃsakasūtra* reveals that a single mote of dust contains the sūtra scrolls of a trichiliocosm; contemplating sentient beings' single thought-moment of ignorance, it is precisely the Tathāgata's mind. If one sees this mind, one can put Sumeru into a mustard seed without mutual hindrance. The various inconceivable matters below, though explained for an exhaustive kalpa, cannot be exhausted; they are all of this intent.

Why is this so? This sūtra says: "The liberation of all buddhas should be sought within the mental activities of sentient beings." If one contemplates the mental activities of sentient beings and attains the liberation of all buddhas, dwelling in this liberation, one can manifest such various inconceivable matters. Why is this so? The various expedient teachings explain that the two vehicles attain the liberation of the partial truth of principle, which is conceivable liberation, like obtaining a glass bead that cannot rain jewels. The Mahāyāna Perfect Teaching explains that the bodhisattva's liberation of the true nature of the middle way's perfect truth is inconceivable liberation, like obtaining a wish-fulfilling jewel that can rain the treasures of a trichiliocosm.

Seeing the true nature of the mental activities of sentient beings, one attains the true nature of the mustard seed and Sumeru; it is one suchness, without two suchnesses. If one attains the smallness of the true nature of the mustard seed, it can contain the largeness of Sumeru; if one attains the true nature of Sumeru, then the largeness of Sumeru does not hinder the smallness of the mustard seed. Raising this one meaning, the various matters below can be understood by analogy. As for saying that the sentient beings within are unaware, and only those who are to be saved can see it: since sentient beings do not see the principle of the true nature of the small and large, how could they be aware or know? Those who have the capacity to attain salvation immediately see this matter. Moreover, if one can contemplate this true nature and enter the stage of practice-identity or resemblance-identity, because of this, one will certainly attain the Tathāgata's extinction; hence it is said, "only then can they see it." Thus, the *Lotus Sūtra*, explaining the purification of the six sense faculties, says: "Only oneself alone clearly understands; other people do not see it."

The sūtra says: "Furthermore, placing the waters of the four great oceans into a single hair-pore" refers to attaining mastery in the primary retribution. If one understands that the inconceivable true nature of the ocean water is precisely the inconceivable true nature of a single hair, one can put the ocean water into a single hair-pore without hindrance or harm to the body of primary retribution.

The *Fuxing ji* explains:
> "Taking it temporarily in terms of what arises in a single thought-moment of the mind, it is therefore called small. This very single thought-moment is fully endowed with all the buddhadharmas of the dharmakāya; this is being able to contain the largeness of Sumeru. The large and small are constantly pervasive; principle and phenomena are unhindered; phenomena and principle are originally mutually identical. Therefore, without cutting off afflictions, one enters nirvāṇa; this only points to the ordinary person's single thought-moment of the mind, fully endowed with the inconceivable substance of the dharmakāya, originally mutually inherent."

Therefore, people in the expedient teachings are deluded about the inconceivable principle of mutual inherence; even if they hear of the eternal abiding, their understanding and delusion branch apart. Hence, along the path of the Separate Teaching, divergent understandings are still maintained; only in the Perfect Teaching are beginning and end one suchness. Therefore, the five-part dharmakāya does not exceed the ordinary frame. Hence it is said: "If you wish to see the Tathāgata's mind, just contemplate the mind of sentient beings." Then "buddhas" and "sentient beings" are names; the mind constantly tallies with the purport. "Conscious" and "insentient" are designations; dharmas originally share the same source. Recognizing names and designations, mundane truth generates distinctions; contemplating the essential nature, the gate of the real is uniform.

The "Merits of the Dharma Master" chapter of the *Lotus Sūtra* states:
> "The bodhisattva in a pure body / sees all that exists in the world; / only oneself alone clearly understands, / other people do not see it."

An ancient commentary explains:
> "Why do they not see? It is simply because they have the characteristic of a self. Without a self, one sees the nature; understanding the emptiness of both person and dharmas, the true mind naturally manifests, which is the pure body. Within the true mind, all the realms existing in the world manifest therein."

Hence, the *Śūraṅgamasūtra* says: "What all dharmas produce is only what the mind manifests." Being empty of nature and without a companion is called "alone." If one grasps at the aggregates, realms, and sense fields, one is called "other people"; covered by the aggregates, they do not see their own-nature.

Layman Pang's verse says:
> "The layman originally has no sickness; / in his ten-foot-square room, he now manifests an ailment. / He only worries about those of the Two Vehicles, / who cling to phenomena and cannot get out. / Therefore he rebukes defiled food, / and purely expounds the pāramitās. / A single bowl of rice from above / keeps its aroma full for seven days. / Without relying on the light of sun and moon, / the mind king illuminates this room. / Mañjuśrī inquires about non-duality; / forgetting words, the work naturally finishes. / Since the past was like this, / the present is still the same one. / If one can penetrate this principle, / without seeking, all become buddhas."

The *Niutou Jingming siji* says:
> "The sūtra explains that within a single hair-pore, one sees Māyā's body; in Māyā's womb, she walks immeasurable steps, as wide as ineffable dust-mote worlds, walking immeasurable steps in a single day. What kind of Dharma gate is this? It is also explained as the room containing thirty-two thousand lion seats; it is also explained as Sumeru entering a mustard seed. In the *Mahāparinirvāṇasūtra*, it is explained as a lotus fiber suspending Mount Sumeru. In the *Pañcaviṃśatisāhasrikā-prajñāpāramitāsūtra*, it is explained as the name of the Boundless Body Bodhisattva on the tip of a needle. It is only one meaning; with one understanding, a thousand follow. One should seek it within the mental activities of contemplative wisdom; if one looks at it in terms of phenomenal characteristics, one will never grasp it."

The sūtra says: "This is named the inconceivable liberation Dharma gate," making clear that all dharmas are liberated in their very substance. Because form is great, prajñā is great; form is like empty space, and the ten thousand dharmas are likewise. Therefore, know that whatever all buddhas have expounded, though spoken in terms of phenomena, all clarify the source right through the characteristics; ultimately there is no other meaning. Hence the *Lotus Sūtra* says: "Searching in the ten directions, there is no other vehicle"; it only takes the one Dharma as the source.

25.3

The Treatise on the Avataṃsaka by Venerable Lingbian asks: "Large and small, pure and defiled—their characteristics are each distinct. How can large and small be mutually identical?"

25.4

Answer: "Because nature is non-nature. It is like an image entering a mirror: the image remains as it originally was while appearing within the mirror; the mirror remains as it originally was while containing many images; both neither increase nor decrease. Because of having no nature, in a single thought-moment one enters the inconceivable abodes of all worlds. Therefore, the merits of the mind-store are boundless." Or, what is called the Vajracchedikāprajñāpāramitāsūtra is the immobility of the original mind, compared to a vajra; the true wisdom of prajñā is the wondrous nature of the spiritual terrace. Realizing this, one immediately reaches the other shore of nirvāṇa; being ignorant of this, one abides in the deluded ford of birth and death. As for what is stated in the text, that "one should produce the mind that has no place of abiding": to give rise to a thought is precisely to abide and attach; if the mind does not arise, the myriad dharmas are unborn. Then the mind pervades all places, and all places pervade the mind. Realizing it in this manner, one suddenly enters one's own source. Thus it is said: "Wherever this scripture is found, there is a Buddha," because the pervading of the mind is the pervading of phenomena, and because phenomena are the Buddha; because the penetration of wisdom is the penetration of the objective realm, and because the objective realm is the mind. As the Avataṃsaka-sūtra says: "The body of the Tathāgata's perfect awakening is ultimately free of arising and ceasing; as a single pore pervades the dharmadhātu, all pores are likewise so. You should know that there is not the slightest place empty of the Buddha's body. Why is this? Because when the Tathāgata attains perfect awakening, there is nowhere he does not reach." Therefore, if one does not awaken to one's own mind pervading all places, one sees phenomena outside the mind, falling into inversion and saṃsāra—how could one be called an all-knower who has become a Sugata? As the scripture says: "Whatever has characteristics is entirely empty and false; if one sees all characteristics as non-characteristics, one sees the Tathāgata." Because if the slightest hair-tip arises, it entirely falls into seeing and hearing and is born from discrimination, none of it being real. If one does not realize that having no characteristics is itself having characteristics, one is an ordinary being who grasps at characteristics; if one realizes that characteristics are themselves non-characteristics, one becomes the greatly awakened one of mind-only. One can neither grasp at characteristics to seek awakening, nor depart from characteristics to contemplate the real: neither identical nor separate, the nature of awakening appears of itself. It is also said: "All Buddhas and all Buddhas' dharmas of anuttarā-samyak-saṃbodhi come forth from this scripture," because all Tathāgatas of the ten directions and the three times awaken to the mind and become Buddhas, and even the Three Jewels and the Four Noble Truths all come forth from the mind: awakening to this is called Buddha; taking this as a model is called Dharma; being in harmony with this is called Saṅgha. The *Explication of the Source of the Diamond Sutra* says: "The Vajracchedikāprajñāpāramitāsūtra is the gate through which all Tathāgatas awaken to the mind. Realizing that the deluded mind of avidyā is the true mind of wondrous wisdom—this is called awakening to the mind. The scripture says: 'The past mind cannot be apprehended; the present mind cannot be apprehended; the future mind cannot be apprehended.' Awakening to the fact that the deluded mind of the three times cannot be apprehended while the true mind exists—this is called awakening to the mind." The *Treatise on Prajñā Not Destroying Conventional Designations* says: "'If a bodhisattva's mind does not abide in dharmas while practicing giving, it is like a person with eyes when the sun shines brightly, seeing all kinds of forms.' 'Like a person with eyes' means obtaining anutpattikadharmakṣānti; 'the sun shines brightly' means decisively and completely knowing the lack of nature of all dharmas; 'seeing all kinds of forms' means awakening to all dharmas being neither arising nor ceasing, neither annihilated nor eternal, neither one nor different, neither coming nor going out, having nothing to be apprehended, and so forth. A bodhisattva practicing the giving of non-abiding in this way quickly accomplishes perfect awakening and attains great nirvāṇa." In explanation: How does practicing the giving of non-abiding quickly realize bodhi? It is because one realizes that all dharmas are the mind's own nature; not abiding in dharmas, stillness and illumination are boundless, accomplishing the bodhi that meets the eyes and obtaining the samādhi that appears before one. If one abides in a single dharma, one is detained by the objective realm, loses the light of mental wisdom, and enters the darkness of ignorance. The *Meaning of the Diamond Sutra* says: "Constantly seeing one's own nature, thought after thought not departing from it—therefore it says 'the Buddha was present.' When directly seeing the nature, kalpas as numerous as the sands of the Ganges are just like the present moment; therefore it is called 'at that time.' Knowing that the mind is the Buddha is precisely the Buddha's entrustment. Understanding that with regard to dharmas one should practice giving without abiding: in the lands of the ten directions there is only the one vehicle dharma, which is simply the one mind. Mind is dharma, and dharma is mind—in what further dharma could one abide? Therefore it says 'not abiding.' If there were any dharma to be apprehended separate from the mind, the grasping mind would arise and abide in the characteristics of dharmas; this would be a person without eyes. Therefore it is called the supreme, foremost, and rare dharma. One who cultivates this dharma achieves Buddhahood in the present lifetime. The ten directions unite into a single characteristic; seeing all Buddhas and all sentient beings, fundamentally there is no distinction; seeing the events of the three times, they appear like a snap of the fingers. How is this not a rare dharma?" Furthermore, as stated in the various definitive scriptures, the assemblies listening to the Dharma who "come from beyond worlds as numerous as the sands of the ten directions" simply mean that awakening to the mind is "coming." If one is deluded about this source, one is far away outside other realms. As the *Treatise on the Avataṃsaka* says: "Those who come from beyond worlds as numerous as the dust motes of ten Buddha lands illuminates that entering from delusion into faith is therefore called 'coming.' As for saying that in that world there is a Buddha named Immovable Wisdom: this is to clarify that the Buddha of Immovable Wisdom is the fundamental wisdom shared by ordinary beings and sages of the ten directions. Being clear on this, the wisdom can give rise to the mind of faith; therefore it is called 'coming.' This Buddha of Immovable Wisdom is constantly possessed by all sentient beings of themselves. If one grasps at characteristics and follows delusion, the dust-defilements and hindrances are unending; if in a single thought-moment one awakens to delusion and realizes characteristics, it is as pure as empty space. It is only in accordance with delusion that it is called 'outside,' and in the locus of awakening that it is called 'coming.' Yet in reality, Buddha lands fundamentally have no hindrances of distance or proximity, internal or external, nor is there any going or coming. Boundless Buddha lands do not exceed the surface of a hair-pore or a dust mote. Now positing distance and proximity is intended to cause beginners in faith to have vast minds; therefore it says they come from that world. Furthermore, it clarifies entering from delusion into awakening; therefore it is called 'coming.'" Therefore, upon entering the mirror of the source, principle dictates that study ceases. The teachings of the hundred masters can be clarified by a single teaching; the origins of the myriad transformations can be encompassed by a single word. Or, as when Fragrance Accumulated says, "Here there are worlds of forty-two Ganges rivers," this is simply passing through the forty-two stages of mind-ground dharma gates. Or, as when it says that scattering flowers and necklaces formed a jeweled dais of four pillars in the air, this is the nirvāṇa of the four virtues of the one mind—permanence, bliss, self, and purity. Therefore the Avataṃsaka-sūtra says: "These flower canopies and the like are all brought forth by anutpattikadharmakṣānti." Or, when the Buddha says, "The Deer King at that time was my own body," this brings together past and present, clarifying the single-realm dharma of one's own mind. Or, whenever in the teachings a voice resounds from the sky making an announcement and, upon hearing it, doubt is stilled, these are all sudden awakenings to one's own mind, not another objective realm. Or, the Lotus Sutra's moving gods and humans to other lands is the threefold transformation of the mind-field. Or, Vimalakīrti's bringing Abhirati to this world is clarifying the pure in the midst of the defiled. Or, a ten-foot chamber accommodating high seats; a jeweled canopy displaying the great chiliocosm; having already entered parinirvāṇa before leaving Tuṣita; ascending to Trāyastriṃśa without rising from beneath the king of trees; clasping hands for immeasurable kalpas; climbing the pavilion and seeing the causes of the three times; Śākyamuni emitting clouds of bodhisattva bodies from between his brows; Samantabhadra's hair-pores displaying the gates of all Buddhas' realms; a small vessel yielding boundless delicacies; gazing up at the sky raining down inexhaustible precious gems; without moving from this place, sitting in bodhimaṇḍas everywhere; the jeweled dwellings of ten lands uniting into a single land; hearing the sutra for fifty small kalpas as if it were a single kṣaṇa; displaying supernormal powers over seven days and stretching them into a great kalpa—up to dharma-aggregates numerous as the sands of the Ganges and immeasurable portals of meaning: pointing out one serves as an example for all, none exceeding the dharma of one's own mind. Hence we know that whatever bodhisattvas do in accordance with the world expresses the one mind. Therefore the Vimalakīrti-nirdeśa-sūtra says: "Without abandoning the dharmas of the path, they manifest the affairs of ordinary beings." As the Avataṃsaka-sūtra says: "In a single thought-moment in all places manifesting the accomplishment of perfect awakening for all sentient beings—this is the bodhisattva's garden and forest, because the dharmakāya completely pervades all worlds throughout empty space." It also says: "Disporting freely in all bodhisattva practices and supernormal powers—this is the bodhisattva's palace, because they skillfully disport in the various dhyānas, liberations, samādhis, and wisdoms." Therefore, direct retribution and dependent retribution all become the Buddha Dharma. Thus the *Private Notes on the Vimalakīrti-nirdeśa* says: "Bringing Abhirati to this land clarifies the non-duality of pure and defiled. Although that realm comes and enters this land, it neither increases nor decreases, its fundamental nature remaining as it ever was; although it comes, it is ultimately immovable. What does this mean? Reflect well on it yourself." Hence we know that the operation of the myriad dharmas, concealed or revealed, coming or going, whether phenomenon or principle, does not depart from the one true mind.

25.5

One who understands in this way conforms to the Buddha's mind. They radiate the light of wisdom, as if a thousand suns illuminated the sky, and gather all meanings together, like a hundred rivers flowing into the sea. Ultimately, not a single phenomenon appears outside the mind or remains within it. Down to the avidyā of sentient beings and up to the sarvākārajñatā of all buddhas, all are the wondrous purport of unproduced, empty nature. As the Mahāprajñāpāramitāsūtra says: At that time Śakra Devānām-Indra and the devas of the trichiliocosm manifested flowers and scattered them over the Buddha, the bodhisattva-mahāsattvas, the saṅgha of bhikṣus, and Subhūti, and also made offerings to the prajñāpāramitā. At that time, the flowers throughout the trichiliocosm completely filled empty space, transforming into flower-daises that were dignified, upright, and extraordinarily wondrous. Subhūti thought to himself: 'These flowers scattered by the devaputras have never been seen before in the heavens. These flowers are illusory creations; they did not grow from trees. These flowers scattered by the devaputras were born from the mind-tree, not from actual trees.' Śakra Devānām-Indra, knowing what Subhūti was thinking, said to Subhūti: 'Venerable Sir, these flowers are not born flowers, nor are they born from a mind-tree.' Subhūti said to Śakra Devānām-Indra: 'Kauśika, you say these flowers are not born flowers and are not born from a mind-tree. Kauśika, if it is an unproduced dharma, it is not called a flower.' Śakra Devānām-Indra said to Subhūti: 'Venerable Sir, not only are flowers unproduced; form is also unproduced, and feeling, perception, formations, and consciousness are also unproduced.' Subhūti said: 'Kauśika, not only are flowers unproduced, form is also unproduced; if it is unproduced, it is not called form. Feeling, perception, formations, and consciousness are also unproduced; if they are unproduced, they are not called consciousness. The six sense-bases, six consciousnesses, and six contacts, as well as the feelings produced by condition of the six contacts, are also like this. Dānapāramitā is unproduced; if it is unproduced, it is not called dānapāramitā. Up to: prajñāpāramitā is unproduced; if it is unproduced, it is not called prajñāpāramitā. Up to: sarvākārajñatā is unproduced; if it is unproduced, it is not called sarvākārajñatā.' Hence we know that the ten thousand dharmas all together are unproduced; a thousand paths all return to the mirror of the source. As a previous master said: 'The present Buddha's three bodies, ten pāramitās, and up to the bodhisattva's practices of benefiting others, all proceed by relying on the interpenetrating operation of their own dharma. That is, within the minds of sentient beings there is the greatness of the substance of tathatā: present practice draws forth the dharmakāya. Because within the mind there is the greatness of the characteristics of tathatā: present practice draws forth the sambhogakāya. Because within the mind there is the greatness of the function of tathatā: present practice draws forth the nirmāṇakāya. Because within the mind the dharmatā of tathatā is inherently without stinginess or greed: present cultivation and study accords with the dharmatā free of stinginess and draws forth the dānapāramitā and the rest.' Therefore a gāthā in the Avataṃsakasūtra says: 'Mañjuśrī's dharma is constantly thus: / The Dharma King has only one dharma. / All unobstructed persons / transcend birth and death by a single path.' Another gāthā says: 'Countless adamantine iron perimeter mountains / can all be placed on the tip of a single hair. / If one understands that the greatest has the characteristic of the small, / the bodhisattva, by means of this, first resolves their mind [for bodhi].' Because greatness and smallness are without self-nature, broad and narrow adapt to conditions. If one can clearly see that the characteristic of the utmost great having nothing outside it is identical to the characteristic of the utmost small having nothing inside it, both being the dharma-gate of the mind-ground of a single hair-tip, this is called seeing the path. Hence it is said: 'The bodhisattva, by means of this, first resolves their mind [for bodhi].' One who understands in this way, without changing their ordinary body, is born in the Tathāgata's household and becomes a true child of the Buddha. The Yihai says: 'Being born in the Buddha's household means that the unborn tathatā and dharmadhātu, bodhi and nirvāṇa, are the household. When one sees that a dust-mote is unproduced and without nature, this very wisdom manifests from the unproduced dharma; this is precisely to be born in the Buddha's household.' A verse in a sūtra says: 'Not discriminating among dharmas: / this is to be born from Suchness.' It also says: 'Universally, amidst the dharmas of the buddhas of the three periods, / one is transformatively born.' Merely by tallying with the meaning and principle, one is called 'born in the Buddha's household'; one is a child of the Buddha, and it is also called the appearance of the Buddha. Therefore we know that whatever is bound up in spoken and written words is entirely the trace of the mind; even referring to 'tathatā' is also called a trace. If one can trace the tracks and find the origin, one will naturally end traces and return to the source. But if one is deluded by the traces and pursues dust, one loses the origin. Thus, for those who understand it, although origin and traces differ, they are an inconceivable unity; for those who are blind to it, they are deluded about both origin and traces, which diverge according to their passions. Therefore the Mahāratnakūṭasūtra says: 'I awakened to bodhi without any trace of distinction. What is called a trace? Both tathatā and dharmatā are called traces; the true limit of all dharmas is also called a trace; non-production and non-cessation are also called traces.' Nowadays many grasp at the traces of the expedient verbal teachings and lose the origin of the correct meaning of the one mind. Therefore, what the mirror of the source points out is always to have people trace the tracks and find the origin. Although it cites verbal formulations everywhere with earnest detail, they all point to this. Therefore the Devarājaprajñāpāramitāsūtra says: 'Persons of sharp faculties hear the words and know the meaning.' If one can hear the words and know the meaning, see the dharma and recognize the mind, only then does one enter into the mirror of the source and instantly dissolve doubts and anxieties. Then without using the divine eye to see, one clearly sees the worlds of the ten directions; without using the divine ear to hear, one universally hears the sounds of the dharmadhātu; without relying on psychic travel, one swiftly reaches the ends of the ten directions; sitting upright in quiet immobility, all buddhas constantly appear before oneself. As the Pratyutpannasamādhisūtra says: 'By what cause is this samādhi attained, wherein the presently living buddhas all stand before one? Bhadrapāla, if there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who keeps the precepts completely, focuses the mind on one single point, and thinks of Amitābha Buddha in the west, who is presently existing, according to what they have heard—removed from here by a hundred thousand myriad buddha-kṣetras, in a land named Sukhāvatī, expounding the sūtras in the midst of a host of bodhisattvas—and constantly thinks of Amitābha Buddha....' The Buddha told Bhadrapāla: 'Suppose a person lies asleep, and in a dream sees all kinds of gold, silver, and precious jewels, parents, siblings, wife, children, relatives, and acquaintances, and makes merry with them, feeling incomparable joy and pleasure; and upon awakening, recounts it to others, remembering what was seen in the dream. Just so, Bhadrapāla: whether a bodhisattva, a śramaṇa, or a white-clad [layperson], upon hearing of Amitābha Buddha in the west, should be mindful of that Buddha in that direction, without breaking the precepts, with one mind being mindful for one day and night, or for seven days and seven nights. After seven days have passed, they will see Amitābha Buddha; they do not see him while awake, but see him in a dream. Just as in what is seen in a dream, one does not know day or night, nor does one perceive inside, nor see outside; nor is it because of being in darkness that one does not see, nor because of being blocked and obstructed that one does not see. Just so, Bhadrapāla, when a bodhisattva's mind thinks in this way, the realms of all the buddhas and the mountains named Great Ami, wherever there are dark places, all open up for them; the eyes are not obstructed, and the mind is not hindered. This bodhisattva-mahāsattva does not see through using the divine eye, nor hear through using the divine ear, nor arrive at that buddha-kṣetra using psychic travel, nor die here, nor get born in that buddha-kṣetra; only then do they see. Rather, sitting right here they see Amitābha Buddha, hear the dharma that is expounded, receive and retain it all, and upon arising from samādhi, are fully able to expound it to others.' All that is spoken above are gates of sudden entry, provided for those of the highest faculties, not for expedient and gradual cultivation. Now, in elucidating the Buddha's purport in passing and briefly praising the sūtra texts, the general meaning relies entirely on the explanations of past masters; what principle is not fully brought out, and what phenomena are not exhausted? Yet this depends further upon the clear discernment of the wisdom-eye of future sages, because the Buddha's meaning is profound and subtle, and a single phrase can generate boundless meanings.

25.6

Question: As explained above, a mustard seed contains Mount Sumeru, and a hair-tip swallows the great ocean; since there is only the one mind, does Sumeru actually enter the mustard seed, or does it not enter the mustard seed? If you say it enters, why does the sūtra say: 'The original characteristic of Mount Sumeru remains as it was'? If you say it does not enter, it is also said: 'Only those who are to be saved can see it.'

25.7

Answer: If there were a place of entry, one would lose the self-nature of dharmas. If one says it does not enter, that again constitutes dualistic views. Furthermore, some say that the small is the small of the great's home, and the great is the great of the small's home; or others say that the mustard seed and Sumeru each lack self-nature. These are all using emptiness to contain emptiness; what is extraordinary about that? Hence we know that unless one has entered the mirror of the source, emotional views are difficult to forget: one restricts greatness and smallness to directions and boundaries, and establishes seeing and hearing in the wondrous path, causing the single reality to be hidden away and the ten thousand dharmas to fail to interpenetrate. Now, to clarify the correct meaning: the so-called 'entering yet not entering' means precisely recognizing the original characteristic of Sumeru; 'not entering yet entering' means understanding the inherent source of all dharmas. The Huanyuan guan says: 'What is called entering means that nature and characteristics are both obliterated, the substance is identical with the dharmadhātu, and entering with no characteristic of entering is called entering.' A verse in a sūtra says: 'The Tathāgata's profound sphere / has a measure equal to empty space; / all sentient beings enter it, / yet in reality there is nowhere entered.' The Avataṃsakasūtra says: 'All enter the dharmadhātu, yet there is nowhere entered.' If there were a separate place of entry, then at the time of entering the original characteristic would be lost, and one could not speak of the various dharmas. Because their very substance is inherently empty, it is called 'entering the dharmadhātu'; since there is no separate [realm] that can be entered, the variety [of dharmas] is not destroyed. Furthermore, a sūtra says: 'Although dharmas are neither one nor different, one speaks of oneness and difference.' Hence we know that it is precisely because phenomenal characteristics are distinctly maintained and do not enter that they can assist each other and universally pervade each other. If they entered, then conditions would be lost, and there would be no meaning to the distinctness of the various conditions; if they did not enter, then the nature and function would be destroyed, dynamic functions could not interpenetrate, and there would be no meaning to mutual pervasion and mutual assistance. If both entering and not entering are present, then the meaning of mutual preservation without obstruction is established. Only when endowed with these three conditions is conditioned arising accomplished. Understanding this nature of conditions, one can adapt and transform: thus, what is square can be round, what is small can be great, what is narrow can be broad, and what is short can be long—all of which are nothing other than the sovereign spiritual virtue of our own mind. Then, whatever strikes the eye is Mount Sumeru entering the mustard seed; lifting a foot, one abides in inconceivable liberation. Therefore the ancients said: 'Containing Mount Sumeru in a mustard seed, hurling the trichiliocosm beyond the directions: these are all the regular portion of our own mind; how could they rely on external arts?' This is the full power of sentient beings, not something possessed only after awaiting the realization of sagehood. Therefore, the buddhas manifest wondrous spiritual powers within non-dual dharma, and bodhisattvas accomplish great buddha-work within the principle of non-nature. Thus the Xinxin ming says: 'The utmost great is identical to the small: / one does not see its boundaries. / The utmost small is identical to the great: / one forgets and cuts off objective realms.' Mahāsattva Fu's gāthā says: 'Mount Sumeru is the father of the mustard seed; / the mustard seed is the dad of Mount Sumeru. / Mountains and seas are leveled completely flat; / breaking the ice, come boil tea!' Therefore, taking the single dharma as the source, a thousand paths vie to enter: the Five Peaks are towering without being precipitous; the Four Seas are vast without being deep; the three poisons and four inversions are not ordinary; the eight liberations and six psychic powers are not sacred.

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宗鏡錄 — Classical Chinese