宗鏡錄 27

English (machine translation) 27

Language: English

27.1

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

Now, body, feeling, mind, and dharmas are all without self-nature and are completely unattainable; this is the four applications of mindfulness. Contemplating that wholesome and unwholesome dharmas are transformatively produced from the mind is the four right exertions. The mind-nature being spiritually penetrating, hidden or manifest at will, is the four bases of psychic power. Faithful mind being firm and stable, clear as empty space, is the five faculties and five powers. The awakened mind not arising is the seven factors of awakening. Directly understanding the mind-nature so that neither wrong nor right interferes is the eightfold noble path. The eye as such, up to the mind as such, mind and objects being empty and interfused, is the six supernormal powers. Therefore Śāriputra did not penetrate the samādhi of constant quiescence, Maudgalyāyana's psychic powers did not manifest, and his teaching of the Dharma was inappropriate, because they had not yet attained the supernormal powers of the emptiness of dharmas. The Tiantai teaching says: 'Contemplating one mind, suddenly all minds exist; contemplating all minds, swiftly all minds are absent. The mind has neither existence nor non-existence, penetrating to the real mark: this is supernormal power.' The *Ocean of Meanings* (*Yihai*) states: 'This dust-mote has no substance; without moving from the place of the dust-mote, it constantly pervades the oceans of lands in the ten directions, having no mark of coming or going: this is the supernormal power of the bases of psychic power. Without rising from one's original seat, one roams everywhere throughout the ten directions. Furthermore, seeing that the dust-mote dharmadhātu is boundless, yet possesses principle, phenomena, teaching, and meaning, which all bodhisattvas equally witness and enter, and all equally practice and cultivate this Dharma with no other path: this is the supernormal power of knowing others' minds. Seeing the dust-mote dharmadhātu, when understanding and practice appear before one, one immediately knows that in the past one personally heard this Dharma at a Buddha's place; because mind-contemplation has been unbroken, one therefore today attains understanding: this is the supernormal power of past lives. Furthermore, seeing that the dust-mote's nature is empty and quiescent, with no marks to be obtained, is the non-dual view; if one sees marks, that constitutes duality. Because of being without marks there is no duality: this is named the supernormal power of the divine eye.' A sūtra says: 'Not seeing with dual marks is named the true divine eye.' 'Furthermore, understanding that the dust-mote is unproduced, without nature, empty and quiescent, the grasping mind does not arise: this is the supernormal power of the exhaustion of outflows.' A sūtra says: 'Severing the fetters, emptying the mind and self—this then is having no production.' 'Furthermore, hearing the sound that expresses the distinctions of the dust-mote dharmadhātu, one immediately knows that all sounds are entirely the ear; one does not hear them additionally. Yet this hearing has no objective support and no attainment; with regard to sound, awakening to all dharmas is constantly hearing all Buddhadharmas: this is the supernormal power of the divine ear.' The *Vajrasamādhi-sūtra* says: 'Bodhisattva Mahāsthāma said, "What is meant by preserving the three, guarding the one, and entering the tathāgata-dhyāna?" The Buddha said, "Preserving the three means preserving the three liberations. Guarding the one means guarding the one mind. As for entering the tathāgata-dhyāna, it is the principle-contemplation of mind as suchness; entering such a stage is entering the limit of reality."' A verse of the *Avataṃsaka-sūtra* says: 'The Buddha's sons abide in this, / Entering samādhi in thought after thought; / Each and every samādhi-gate / Elucidates the realm of all Buddhas.' The preface to a dhyāna scripture says: 'When substance is subtle, force is heavy; when substance is heavy, force is subtle. For example, because the substance of earth is heavy, its force is not equal to water. Because the nature of water is heavy, its power is not equal to fire. Fire is not equal to wind; wind is not equal to mind. Because mind is formless, its power is most supreme. Supernormal powers and transformations, the eight inconceivable things, are the power of the mind.' Furthermore, the interfusion of the grasper and the grasped, self and other being of one substance, is the four means of embracing. Not obtaining body, speech, or mind, and constantly acting in accord with wisdom, is the eighteen unique qualities and so forth. All the way to attaining the fruit and receiving the prophecy, none depart from the one mind. As the *Sāgaranāgarāja-sūtra* says: 'When the mind is pure and without defilement, that is receiving the prophecy.' And further, the Buddha said to the dragon king: 'When one's citta, manas, and vijñāna have nowhere to abide or stand, that is receiving the prophecy. All dharmas are like this because they are without causal conditions. All dharmas are originally real; awakening to and understanding that all dharmas are equal and non-different, one then accomplishes the unexcelled, correct, and true path. Ultimately seeking the root, there is no receiving the prophecy, nor accomplishing the Buddha path. If there is one who bestows the prophecy, or if the prophecy has already been received, why is this? All dharmas are formless, their roots and branches are entirely severed, and none possess a master. All dharmas turn from causes and conditions... up to: All dharmas are non-dual because their function is originally one. All dharmas are originally one because they are free from multiplicity.' Up to: The immeasurable and boundless oceans of teachings and gates of practice are all manifested from one's own mind and brought forth from one's own mind. In the end, there is not a single dharma or a single practice accomplished from the outside. If one gives rise to thoughts seeking externally, following other superior realms, these are all the work of Māra. Therefore a sūtra says: 'Making this contemplation is named right contemplation; if one makes other contemplations, it is named wrong contemplation.' Hence we know that when the mind is right, matters are right; when the mind is wrong, matters are wrong. If one has not penetrated the one mind, whatever path one encounters will be false: right practice also becomes wrong practice, and the gate of the Buddha turns into the gate of Māra. If one enters into the mirror of the source, there is nowhere that is not advantageous: bitter asceticism also becomes wondrous practice, and a false school is precisely the true school. Just as with scorching the body with the five fires, a method of the non-Buddhists: if one understands it, then 'supreme heat' serves as the gate to the flame of non-discriminative wisdom; if one is deluded about it, then the Nirgrantha takes it as the interpretation of the blazing flourishing of the great view of self. Therefore dharmas have neither wrong nor right; the path lies in adaptability. As with the Nirgrantha-putra of western India, who scorched his body with the five fires and gave rise to great wrong views: a disciple of the Buddha said to him, 'Good man, like a person in the world driving an ox-cart on the road, wishing to arrive quickly at a destination, is it right to beat the ox, or is it right to beat the cart?' The Nirgrantha heard this and flushed with anger. The Buddha's disciple said: 'Good man, the ox is a metaphor for the mind; the cart is a metaphor for the body. Why do you afflict the body and not cultivate the mind? You have no need to scorch the body; you ought to scorch the mind.' The *Avataṃsaka-sūtra* says: 'Furthermore, there were ten thousand kiṃnara kings in the sky who proclaimed these words: "Good man, when this brāhmaṇa scorched his body with the five fires, the palaces where we abide, all the tāla trees, all the nets of precious bells, all the precious silk ribbons, all the musical trees, all the wondrous jewel trees, and all the musical instruments naturally brought forth the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha of non-retrogressing bodhisattvas, and the sound of making the vow to seek unexcelled bodhi, saying: 'In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who has generated the bodhi-mind. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who practices asceticism, able to abandon what is difficult to abandon, up to purifying all practices of wisdom. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who goes to the bodhimaṇḍa... up to: In such-and-such a direction, in such-and-such a land, there is such-and-such a Tathāgata who, having completed the Buddha's work, enters parinirvāṇa.' Good man, supposing a person took all the grasses and trees in Jambudvīpa and ground them into fine dust, the number of these fine dust motes could be known to its limit, but regarding the names of bodhisattvas, the names of Tathāgatas, the great vows made, the practices cultivated, and so forth spoken by the precious tāla trees up to the musical instruments in our palaces, no one can know their limit. Good man, because we heard the sound of the Buddha, the sound of the Dharma, and the sound of the bodhisattva Saṅgha, we gave rise to great joy and came to his place. At that time the brāhmaṇa explained the Dharma for us accordingly, causing me and other immeasurable sentient beings to attain non-retrogression in anuttarāsamyaksaṃbodhi."' Therefore, within the right contemplation of the one mind, it is most pivotal; using little mental effort, one accomplishes great bodhi. Therefore the *Private Notes on the Avataṃsaka* (*Huayan siji*) says: 'In this scripture, it is always the dharmakāya that takes on various names. For example, taking the ten wholesome deeds and five precepts of humans and devas as the body; the four truths of śrāvakas, the twelve links of dependent origination of pratyekabuddhas, the six pāramitās of bodhisattvas, and the Buddha's sarvākārajñatā as the body. "Body" has the meaning of collection: within the dharmakāya, according to the stages of practice, the place where merit is collected is called body. All the physical marks of sentient beings are produced by the dharmakāya; all the insentient lands are manifested from the Buddha's wisdom. In the end, there is not the slightest separate, different substance outside the mirror of the source that can be established.' Therefore a sūtra says: 'If a single dharma were existent and not non-existent, the Mahāyāna could not surpass it. If there were yet another dharma, it could not be called uniquely revered and uniquely supreme, the reliance of all existence.' Therefore, according to differences in capacity, views are manifold, so regarding the ten pāramitās, the five teachings are different: First, the Small Vehicle teaching: it does not accomplish the pāramitās. Second, the initial teaching: because they are only possessed by people of the bodhisattva gotra; also each has its own nature, or they are said to be all empty. Third, the final teaching: each and every one arises from the merit of the tathatā-nature. Fourth, the sudden teaching: each and every one is ineffable, meaning neither giving nor stinginess, up to neither wisdom nor foolishness, and so forth; all are utterly severed, whether ten or six, all completely extinguish words. Fifth, the perfect teaching: each and every one is perfectly interfused, endowed with inexhaustible virtues. Furthermore, these ten pāramitās can be apprehended through the mind: in a single thought-moment of accord, the mind of renunciation is endowed with the ten pāramitās. Relinquishing and not grasping is giving; not being defiled by various wrongs is precept; patient acceptance of non-existence is patience; leaving behind marks of body and mind is vigor; being quiescent and unmoving is dhyāna; definitively understanding non-production is prajñā; though empty, not obstructing the knowledge of marks is expedient means; aspiring to equal the Buddha fruit is vow; deliberative selection without moving is power; clear and decisive determination is wisdom. In a single thought-moment of the heart, the ten pāramitās are suddenly perfected. Therefore in the *Avataṃsaka-sūtra*, a bodhisattva of the seventh stage in thought after thought fully possesses the ten pāramitās. Therefore, if the ten pāramitās are perfected, the eighty-four thousand dharma-gates respond simultaneously. Whatever is called the ancestral teachings, whether shallow or deep, if one simply approaches them through the mind, the principle is fully exhausted. If one carries out practices outside the mind, one grasps marks and transmigrates in saṃsāra; even if one passes through three asaṃkhyeya kalpas, in the end it becomes false conceptualization. Therefore the Boy Mānavaka said: 'Formerly, over countless kalpas, I gave national wealth, body, and life to countless people; because I gave with a mind of false conceptualization, it did not constitute giving. Today, giving five flowers to the Buddha with an unproduced mind, only this is named giving.' Therefore a verse of the *Avataṃsaka-sūtra* says: 'Supposing over countless kalpas / One offered treasures to the Buddha, / If one does not know the Buddha's real mark, / This also is not called giving.' It also says: 'Toward all roots of goodness, / Giving rise to the thought that they are one's own roots of goodness; / Up to: toward all practices, / Giving rise to the thought that they are one's own practice.' All differentiated phenomenal marks and vast crisscrossing realms, if contemplated on the level of marks, their graded arrangement is difficult to understand; if melted down within substance, they are all entirely equal. Therefore the virtuous ones of old said: 'All matters driven back to the place of substance become level; / Right and wrong naturally blend into the mind.' Therefore Mahāsattva Fu's verse says: 'Returning to the source, / The mind-nature neither sinks nor floats. / Peaceful and abiding in the king of samādhis, / The ten thousand practices are all completely embraced.'

27.3

Question: If the ten thousand practices are mind-only, practice arises conditioned by mind. Now, the rituals of the bodhimaṇḍa are cultivated entirely within phenomenal marks. How can the thousand paths be comprehensively gathered together so that all return to the one path?

27.4

Answer: The wondrousness of the ekayāna in our ancestral school relies solely on a single thought-moment of citta to illuminate the real and penetrate the conventional, thereby achieving unexcelled awakening; this is termed the 'bodhimaṇḍa'. Why is this? Illuminating the real leaves no principle ungathered, and penetrating the conventional leaves no phenomenon imperfect. Therefore the Vimalakīrtinirdeśa-sūtra states: 'Knowing all phenomena in a single thought-moment is the bodhimaṇḍa, because it accomplishes all-knowledge.' Master Shen [Kumārajīva] explained: 'In the dharma of the two vehicles, one accomplishes the Way through thirty-four mind-moments. In the Mahāyāna, a single thought-moment brings resolute great awakening, endowed with all-knowledge.' Master Zhao explained: 'All-knowledge is the utmost of knowledge. Bright as the morning sun, it shines upon all darkness together; clear as a tranquil abyss, it reflects all images simultaneously. Having no knowing and yet leaving nothing unknown—is that not all-knowledge alone? Why is this? Wherever there is a [delimited] mind, there are bounds; where there are bounds, there are borders. Once borders take form, knowledge has limits. When knowledge has limits, that which it illuminates is not universal. The ultimate person has no [delimited] mind. Having no mind, there are no bounds; having no bounds, there are no borders. Once borders are absent, knowledge has no limits. When knowledge has no limits, that which it illuminates is boundless. Therefore, in a single thought-moment and at one time, one inevitably knows all phenomena.'

Furthermore, regarding the bodhimaṇḍa: the pervasive reality of the principle of true reality is the 'site' (maṇḍa); the thorough realization of the myriad practices is the 'Way' (bodhi). Thus there is nowhere the Way does not reach, and nowhere the site is not present. If one can harbor the bodhimaṇḍa within one's breast and cast off myriad entanglements outside one's person, then even though one's physical form dwells amid noisy tumult and one's footsteps neighbor worldly affairs, wherever one roams following movement is nothing other than the bodhimaṇḍa. Therefore the Chanyao jing states: 'The bodhisattva Sarvanīvaraṇaviṣkambhin addressed the Buddha, saying: "World-Honoured One, I have heard that the Tathāgata sat at the bodhimaṇḍa. Where is the Way? Is it near or far, and can it be seen or not?" The Buddha said: "Good son, the dharmakāya is all-pervading; there is nowhere that is not a Buddha-land. In the worlds of the ten directions, the vihāra of the five skandhas is fundamentally empty and intrinsically detached; this itself is the bodhimaṇḍa. Why do you ask whether it is near or far? Good son, if one can awaken and understand that the Way is in body and citta, such a person is termed one who sees."' The Sarvadharmāpravṛttinirdeśa-sūtra states: 'Mañjuśrī said: "World-Honoured One, all sentient beings are themselves the bodhimaṇḍa; this is the characteristic of immobility." "Mañjuśrī, how is this matter called the characteristic of immobility?" "World-Honoured One, what meaning does 'bodhimaṇḍa' have?" "Mañjuśrī, the characteristic of all phenomena being extinguished and quiescent, without characteristic, without the characteristic of arising, without the characteristic of existence, and without the characteristic that can be grasped—this is called the meaning of bodhimaṇḍa." "World-Honoured One, do not all sentient beings enter this bodhimaṇḍa?" The Buddha said: "Just so, just so." "Therefore, World-Honoured One, all sentient beings are themselves the bodhimaṇḍa; this is called the characteristic of immobility."' A verse in the Avataṃsaka-sūtra says: / 'In this way, all rulers among men, / According with whatever realms they possess, / Completely awaken within a single thought-moment, / Yet do not abandon the practices of bodhi.' / Another sūtra states: 'A single kṣaṇa of citta awakens to all phenomena, ultimately without remainder; this is wondrous bodhi.'

Now, this also does not obstruct the bodhimaṇḍa of phenomenal forms. Because being identical with phenomena is eternally true, characteristics abide within non-characteristic; because there are no phenomena outside of principle, non-characteristic abides within characteristics. Furthermore, when non-characteristic abides within characteristics, concealment and manifestation are simultaneous; when characteristics abide within non-characteristic, emptiness and existence share one limit. The Karuṇāpuṇḍarīka-sūtra states: 'Although cultivating a pure land, their minds are equal, just like empty space; although walking in the bodhimaṇḍa, they comprehend that the three realms have no different characteristics.' This, then, is practicing phenomena without departing from principle, and illuminating principle without discarding phenomena. Phenomena and principle are unobstructed; their Way lies right in the middle. Therefore Upādhyāya Guan, based upon the gateway of the one mind, established ten pure lands, fulfilled ten kinds of tathāgata, sat at ten kinds of bodhimaṇḍa, and preached ten kinds of Dharma gates:

First, the Vajra Tathāgata, residing at the vajra bodhimaṇḍa, can preach the vajra Dharma gate. Using one's own citta's wisdom to see the nature of one's citta: this citta from the origin has forever been without characteristics, just like empty space, limpid and motionless. The citta of clear vision is named the Vajra Tathāgata. The vajra Dharma gate preached is as a sūtra verse states: / 'The bodhisattva's mind of wisdom / Is pure like empty space, / Without nature and without resting place, / Totally ungraspable.' / What is called the ten pure lands is as a sūtra states: 'The lands of the ten directions are all like empty space.'

Second, the Liberation Tathāgata, residing at the unattached bodhimaṇḍa, can preach the unattached Dharma gate. The characteristics of all conditioned and unconditioned phenomena all emerge from citta; there is none that is not citta. What can emerge from one's own citta itself lacks substance and characteristics; how could the various phenomena emerging dependent on citta have real substance? Since substance and characteristics are of one flavor and without distinction, what could there be to attach to? This is named the Liberation Tathāgata. The unattached Dharma gate preached is as a treatise says: 'Because all phenomena arise from citta, all discriminations are discriminations of one's own citta. Citta does not see citta, and there is no characteristic that can be grasped.'

Third, the Prajñā Tathāgata, residing at the non-abiding bodhimaṇḍa, can preach the non-abiding Dharma gate. A sūtra says: 'Entering into the three worlds, the place where one's own body abides and whatever place one seeks forever lack intrinsic nature, and therefore one cannot attain the characteristic of abiding.' Therefore it should be known that all characteristics are phenomena of one non-abiding; when according with conditions, characteristics are mutually identical and mutually interfused. From the root of non-abiding, all phenomena are established. The citta that can comprehend non-abiding is named the Prajñā Tathāgata, constantly preaching the non-abiding Dharma gate.

Fourth, the Mahāyāna Tathāgata, at the unobstructed bodhimaṇḍa, preaches the unobstructed Dharma gate. For example, empty space is motionless, yet brings forth all forms; though it brings forth all forms, they are not outside of empty space. Form is produced solely by space; form and space are unobstructed, interfused without two characteristics. Cultivating citta is also like this: principle and phenomena are unobstructed. Principle is citta; phenomena are the body. From the origin onward, form and citta have not been two. Such non-obstruction of body and citta is named the Mahāyāna Tathāgata, preaching the unobstructed Dharma gate.

Fifth, the Bodhi Tathāgata, residing at the signless bodhimaṇḍa, can preach the signless Dharma gate. A sūtra states: 'The four great elements have no master, and the body also has no self. That which is detached from the characteristics of grasper and grasped is named the Buddha-body.' When such contemplation of citta is uninterrupted, wherever the contemplative citta functions is completely endowed with true reality; this is named the Bodhi Tathāgata, because all sentient beings are themselves the characteristic of bodhi.

Sixth, the Reality Tathāgata, residing at the boundless bodhimaṇḍa, can preach the reality Dharma gate. That is, when seeing a small object with one's own eyes, the characteristic of that object enters into the eye; that object is extremely minute, but because it has no interior, it contains the great characteristics of the external-less dharmadhātu. By this one knows that when a single kṣaṇa of citta sees an object's characteristic, within the citta of the subsequent thought-moment there is no characteristic of that object. Since the former citta and subsequent thought-moment are both one's own citta, one clearly knows that without moving the measure of a dust mote, it pervades the dharmadhātu; thus the true reality of one's own citta pervades all places. A sūtra says: 'To instigate karma and have activity is Māra's work. When the six sense faculties have no progression and do not engage in phenomena, this is called equal vigor.'

Seventh, the Tathatā Tathāgata, residing at the eternally abiding bodhimaṇḍa, can preach the eternally abiding Dharma gate. The contemplative citta roams throughout the dust-mote lands, limpid and profoundly quiescent. This profoundly quiescent citta tallies with conditions without losing its original substance. For this reason, to the end of future limits, meeting conditions it is eternally motionless; therefore it is named the eternally abiding Dharma. As a sūtra states: 'All conditioned and unconditioned phenomena, whether Buddhas exist or do not exist, are eternally abiding in nature and characteristics, without alteration.'

Eighth, the Dharmadhātu Tathāgata, residing at the dharmadhātu bodhimaṇḍa, can preach the dharmadhātu Dharma gate. 'Dharma' is the citta of true reality; 'dhātu' is the various lands produced in dependence upon this citta. For example, the various things produced by the great ocean are all nothing other than the ocean. All phenomena are produced from the citta of true reality, and are all nothing other than citta. Therefore it should be known that the forms seen by the eyes and the sounds heard by the ears are all true Dharma, because all phenomena are solely one Dharma. As a sūtra states: 'Because all phenomena have solely one characteristic.'

Ninth, the Dharmatā Tathāgata, residing at the dharmatā bodhimaṇḍa, preaches the dharmatā Dharma gate. Not dividing the phenomena of ordinary and noble, good and evil, is named 'nature'. In the sameness of this undivided dharmadhātu of phenomena, it is multifold and inexhaustible; within the one, one understands the immeasurable, because dharmatā is inexhaustible. That by which one knows they are all inexhaustible is: when seeking by entering each and every condition within the dharmadhātu, to the end of future limits nothing can be attained.

Tenth, the Nirvāṇa Tathāgata, residing at the quiescent-extinction bodhimaṇḍa, can preach the quiescent-extinction Dharma gate. All phenomena are nirvāṇa. A person who can attain this meaning sees quiescent-extinction phenomena in the midst of activities; without departing from saṃsāra, they constantly attain nirvāṇa; without abandoning the impermanent body, they constantly attain the eternal body. A sūtra states: 'Sentient beings are tathatā; all phenomena are tathatā. Tathatā has no arising; tathatā has no ceasing.' By this meaning, raising a foot or lowering a foot does not depart from the bodhimaṇḍa; in thought-moment after thought-moment, one constantly performs Buddha-work. Thus we know that penetrating a single thought-moment, phenomenon after phenomenon is universally complete; clearly understanding the one mind, gateway after gateway is fully endowed. Then boundless Buddha-work does not go beyond a single dust mote.

Furthermore, the wisdom-body universally sits at the dharmatā bodhimaṇḍa; the dharmakāya sits at the bodhimaṇḍa through non-sitting; the Dharma-gate body peacefully sits at the myriad-practices bodhimaṇḍa; the phantom-transformation body peacefully sits at the water-moon bodhimaṇḍa. As for the wisdom-body: it is Dharma; nature is that which is realized; because the realizing wisdom rests in principle, the place of realizing principle is the site of attaining the Way. As for the dharmakāya: since the dharmakāya has no grasper or grasped, it is said to be 'non-sitting'; the sitting of non-sitting, limpidly and peacefully abiding, is called sitting at the bodhimaṇḍa. As for the Dharma-gate body: as it is said that giving is the bodhimaṇḍa because one does not look for reward, and so forth, taking the myriad practices as the place of attaining the Way is itself the bodhimaṇḍa. As for the phantom-transformation body: the Nirvāṇa-sūtra states, 'My present body is a phantom-transformation body'; then the place where the Way is attained is like the moon in the water. Therefore an ancient said: 'Cultivating the myriad practices of sky-flowers, peacefully sitting at the water-moon bodhimaṇḍa, subduing the mirror-image heavenly māras, realizing and accomplishing the dream-like Buddha-fruit.' The meaning is that whether causes or fruits, all arise from conditions, like dreams and illusions. Therefore, whether real or illusory, all are the one mind, because the real is the nature of citta, and the illusory is the characteristic of citta. When, due to understanding the falsity of characteristics, one sees the nature of one's own citta, that is the place of attaining the Way, and is therefore called the bodhimaṇḍa. For one who understands like this, between raising and lowering [a foot], there is nowhere that is not the bodhimaṇḍa. Then thought-moment after thought-moment accomplishes the inexhaustible Dharma gates, and thought-moment after thought-moment realizes the Lotus Samādhi.

As explained in the Tiantai teachings, the Lotus Samādhi is none other than the four ones: oneness of principle, oneness of teaching, oneness of practice, and oneness of person. Contemplating the three truths in one mind is oneness of principle. The three contemplations in one mind is oneness of practice. The one who performs the contemplation is oneness of person. That which can express the object of contemplation is oneness of teaching. Furthermore, the dharmakāya is oneness of principle; prajñā is oneness of teaching; liberation is oneness of practice; the combination of the three dharmas into a nominal designation is oneness of person—which is the tathāgata of contemplative practice. According to the six identities, stage by stage there are the four ones; within a single thought-moment, thought-moment after thought-moment has the four ones; a single color or a single fragrance is nothing other than the four ones. Performing such contemplation and practice, what phenomenon is not the Lotus Samādhi? Why is this? Because teaching and principle are what citta expresses, and person and practice are what citta performs. Because together they do not go beyond the one mind, it is said that dust mote after dust mote, thought-moment after thought-moment, all are the Lotus Samādhi.

27.5

Question: Since it is designated as one mind and one body, why establish various bodily characteristics and various Dharma gates?

27.6

Answer: This is the source of the myriad transformations, the foundation of the one truth. Adapting to conditions and functioning in response, it is like a wish-fulfilling jewel; manifesting forms before things, it is like a great round mirror. Therefore, being able to encompass the myriad forms, it is the storehouse of the great Dharma. Producing inexhaustibly, it is the inexhaustible storehouse. Wondrous wisdom being boundless, it is the storehouse of great wisdom. Phenomenon after phenomenon being ever such, it is the tathāgatagarbha. Its original nature having no form, it is the pure dharmakāya. Its substance merging with true emptiness, it is the space-body. Its major and minor marks being subtle and profound, it is the wondrous form-body. Its wondrous eloquence being inexhaustible, it is the wisdom-body. Its concealing and revealing being unobstructed, it is the responsive transformation-body. The myriad practices adorning it, it is the merit-body. Thought after thought having no obstruction, it is entering the gate of liberation. Thought after thought being vast and open, it is entering the gate of emptiness and tranquility. The six sense-bases having autonomy, it is entering the unobstructed gate. Not giving rise to a single thought, it is entering the signless gate. Furthermore, the purport here: if they support each other, it is exclusively broad and great, and expounding it is boundless; if they subsume each other, it is exclusively subtle and fine, and investigating it leaves no trace. This leaves behind existence and non-existence without destroying existence and non-existence; it marks unity and difference without being unity or difference. Thus the fires of the four extremes cannot burn it, and the defilements of the hundred negations cannot taint it. It merely manifests in accord with conditions, like an echo in an empty valley. Therefore the Mahāparinirvāṇasūtra says: 'For example, if a single person has many abilities, when he runs he is called a runner; if he reaps, he is again called a reaper; if he prepares food and drink, he is called a cook; if he works wood, he is called a carpenter; when forging gold and silver, he is called a goldsmith or silversmith. In this way, a single person has many names. Dharmas are also like this: in reality they are one, yet they have many names.' Hence we know that according to function, many are distinguished, while the substance is ever darkly one. Great Master Lushan Yuan says: 'There is only a single knowing nature; according to its functions, many are distinguished. It is not that apart from the mind as a whole, there are separately various mental factors. For example, a single piece of gold is made into various utensils; it is not that apart from the gold, there is separately a substance of the utensils. According to functions, reception, perception, formations, and so on are separately distinguished; each maintains its own characteristic, and thus they can be said to have numbers. Just as between gold and utensil, it is not that there is no distinction. Although gold and utensil are distinct, in time there is no before or after. Mind and mental factors are like this: if one says they are definitely one, at the time of the gold, the various utensils ought not to exist; if one says they are definitely distinct, the utensils ought not to be the single gold. The unity and difference of mind and mental factors can be understood by analogy with this.' Therefore, if one points only to the gold, one loses the utensil, destroying conventional truth; if one points only to the utensil, one loses the gold, obscuring ultimate truth. Thus, the nature being pure yet following defilement, the entire substance becomes conventional, which is the gate of arising and ceasing; the defiled nature being ever pure, originally truly pure, is the gate of tathatā. This then is defilement that is immediately purity, which does not obstruct the true while ever being conventional; purity that is immediately defilement, which does not shatter the conventional while ever being true. Therefore, without obstructing the one mind, the two truths both subsist. Even as far as the clouds of immeasurable bodies and the immeasurable Dharma gates, although they are distinguished according to their meanings, the one mind is immovable. Therefore, that to which all the sages return is nothing other than the Dharma. The Dharma is the mind. Hence the Dharma can accomplish Buddhahood. The Sūtra on Great Requiting of Kindness says: 'The Buddha takes the Dharma as his master.' The Prajñāpāramitāsūtra says: 'When I first attained the Way, I contemplated who could be revered and praised; none surpasses the Dharma, because the Dharma can establish all ordinary beings and sages.' The Tiantai teaching says: 'If one contemplates the mind-ground Dharma gate of the tathāgatagarbha, that is precisely contemplating the Tathāgata. The eyes, ears, nose, tongue, body, and mind suddenly and truly manifest, one attains sight of the Buddha-nature, the three wisdoms appear before one, and the three bodies are complete.' Thus we know that when unfolded, it is the myriad dharmas; when rolled up, it is the one mind. The immeasurable is within the one; the one is within the immeasurable. As the Avataṃsakasūtra says: 'At that time, Mañjuśrī Bodhisattva asked Guṇaśīrṣa Bodhisattva: "Son of the Buddha, what the Tathāgata has awakened to is only a single dharma; why then does he speak of immeasurable dharmas, manifest immeasurable kṣetras, transform immeasurable multitudes, expound with immeasurable voices, display immeasurable bodies, know immeasurable minds, manifest immeasurable spiritual penetrations, universally shake immeasurable worlds, display immeasurable superior adornments, and reveal boundless various realms? Yet within the dharmatā, these distinct characteristics can none of them be found." At that time, Guṇaśīrṣa Bodhisattva answered in verse: / "The meaning asked by the Son of the Buddha / Is exceedingly deep and hard to understand. / The wise are able to know this, / Ever delighting in the Buddha's merits. / Just as the nature of earth is one, / Yet sentient beings live separately upon it, / Earth having no thought of oneness or difference, / The dharmas of the Buddhas are like this. / It is also like the nature of fire being one, / Able to burn all things, / The flames having no discrimination, / The dharmas of the Buddhas are like this. / It is also like the great ocean being one, / With thousands and myriads of different billows, / The water having no diverse distinctions, / The dharmas of the Buddhas are like this. / It is also like the nature of wind being one, / Able to blow upon all things, / Wind having no thought of oneness or difference, / The dharmas of the Buddhas are like this. / It is also like a great cloud and thunder, / Universally raining upon all the earth, / The raindrops having no distinction, / The dharmas of the Buddhas are like this. / It is also like the element of earth being one, / Able to generate various sprouts, / Yet the earth having no differences, / The dharmas of the Buddhas are like this. / It is also like the unclouded sun, / Universally shining upon the ten directions, / Its light having no different nature, / The dharmas of the Buddhas are like this. / It is also like the moon in the sky, / Which no one in the world fails to see, / Yet the moon does not travel to their places, / The dharmas of the Buddhas are like this. / For example, like the great Brahmā King, / Responding and manifesting throughout the three thousand [worlds], / Yet his body has no differences, / The dharmas of the Buddhas are like this."' / Hence we know that the principle of the one mind in this Mirror of the Source is called the complete path, the round and sudden gate. In terms of dependent arising, it is boundless; with regard to true nature, it is non-dual. The one and the many interpenetrate; subsistence and vanishing are simultaneous. As Dharma Master Fazang says: 'Explaining non-duality: if one clings to dust and mind as one, this is negated by saying they are not one, because what is manifested by mind is not without conditions. If one clings to dust as two, this is negated by saying they are not two, because apart from mind, there is no separate dust. When the oneness and twoness appear unobstructed before one, only then does one enter non-duality.' A sūtra verse says: 'Within the non-dual wisdom, / The lion among men emerges; / Not attached to the dharmas of one and two, / Knowing that one and two do not exist.' He also says: 'If, because dust is only manifested by mind, external dust is completely cut off; if, because mind fully manifests as dust, internal mind is completely vanished. "Vanished" means vanishing views that fall outside principle; "subsisting" means preserving phenomena that are entirely principle. That which vanishes ever subsists; that which subsists ever vanishes.' Therefore, the one mind wholly contains the myriad existences, and the myriad existences are not different from the one mind. As the commentary on the Awakening of Faith says: '"What is called the Dharma is the mind of sentient beings": this brings forth the substance of the Dharma, meaning the tathāgatagarbha mind contains the two gates of combination, because it is in the position of sentient beings. If in the Buddha-stage, there is no meaning of combination, because initial awakening is identical with original [awakening] and is solely tathatā, which corresponds to the meaning of what is revealed. Now, speaking in terms of the position of sentient beings who follow defilement, it is able to possess these two gates. Next, "subsuming all worldly and supramundane dharmas": this explains the function of the Dharma, because the substance and characteristics of this mind are unobstructed, and defilement and purity share the same basis. Flowing along or reversing the flow is solely the transformation of this mind. Therefore, if following defilement it becomes non-awakening, it subsumes worldly dharmas; the unchanging original awakening and the initial awakening that reverses defilement subsume supramundane dharmas. This is still explained in terms of the gate of arising and ceasing. If in terms of the gate of tathatā, it melts, fuses, and subsumes, and defilement and purity are not distinct, hence it comprehensively subsumes them. Below, the text fully reveals three. "Relying on this mind, the Mahāyāna meaning is displayed": this explains the name of the Dharma, meaning that relying upon this foundational Dharma of the one mind source, the meaning of the three greatnesses of Mahāyāna is displayed; hence this mind is called the Dharma. In the specific [part], there are two: first, raising an objection to the overall thesis to establish the difficulty; second, opening the specific explanation to accomplish [the thesis]. In the former, the objection has two senses. One says: the mind extends to defilement and purity, whereas Mahāyāna is solely pure; how can this mind display its meaning? The other says: the mental dharma is one, whereas the Mahāyāna meanings are broad; how can this mind display the three meanings? The explanation's meaning says: although Mahāyāna is pure, its characteristics and functions must be accomplished in relation to defilement. Therefore, now in the gate of arising and ceasing, since it fully contains defilement and purity, it is able to display them; for when defilement is discarded, there is no pure function. This explains the first sense. Furthermore, although the mental dharma is one, it has two gates: in the gate of tathatā, it indicates the substance of Mahāyāna; in the gate of arising and ceasing, it fully indicates the three greatnesses. The meaning of Mahāyāna does not exceed these three; therefore, relying on this one mind, the meaning of the three greatnesses can be displayed. Furthermore, why does it say in the gate of tathatā "immediately indicates" and in the gate of arising and ceasing "can indicate"? Because tathatā is the non-arising gate, having no different characteristics from the greatness of substance that is displayed, and the expression and the purport are not distinct, it therefore says "immediately indicates." Because it is non-arising, it only indicates the substance. Arising and ceasing is the active gate; defilement and purity being distinct, the expression and purport are also separated, and the able and the object are not identical, hence it does not say "immediately." "Its own substance, characteristics, and functions": substance means the meaning of original awakening within the gate of arising and ceasing, being the own-substance of arising and ceasing and the cause of arising and ceasing; hence in the gate of arising and ceasing, substance is also explained. The pure characteristics that overturn defilement and the activity and functions that follow defilement are both in this gate, hence they are discussed completely. Therefore, what the text below explains within the gate of arising and ceasing is the meaning of the three greatnesses displayed; the intent lies here. Why does the gate of tathatā directly say "substance," while the gate of arising and ceasing then says "own-substance," and so forth? Because the meaning of the three greatnesses displayed remains within the gate of arising and ceasing that can display [them], to show that they are not apart or external, it therefore says "own."

27.7

Question: If tathatā is the non-arising gate and only indicates the substance, then arising and ceasing, being the active gate, ought to indicate only characteristics and functions.

27.8

Answer: Tathatā is the non-arising gate; the non-arising does not necessarily depend on arising, and because it has no arising, it only indicates substance. Arising and ceasing is the active gate; arising must rely on non-arising, and arising contains non-arising, so within arising the three greatnesses are fully present.

27.9

Question again: Since the two gates of tathatā and arising and ceasing equally subsume each other, why is it that in the gate of tathatā only the substance of Mahāyāna is indicated without displaying characteristics and functions, whereas in the gate of arising and ceasing all three are fully displayed?

27.10

Answer: Tathatā is the aspect that obliterates characteristics to reveal the true characteristic. Because it obliterates them without destroying characteristics, it can subsume arising-and-ceasing; because characteristics are already obliterated and do not remain, it only demonstrates the substance. Arising-and-ceasing is the aspect of gathering principle to form phenomena. Because phenomena are formed without destroying principle, it can subsume tathatā; because phenomena are formed without the loss of principle, it fully demonstrates the three great [aspects]. As for greatness of substance, the true nature is deep and vast, relied upon by both ordinary beings and sages, both the defiled and the pure; hence it receives the name 'great'. Flowing along with the stream, when defilements are added, it does not increase; going against the stream, when defilements are removed, it does not decrease. Moreover, going against the stream, when purity is added, it does not increase; flowing along with the stream, when purity is lacking, it does not decrease. Truly, because it is not diminished by defilement or purity and does not change from beginning to end, it is called 'equanimous, neither increasing nor decreasing'. As for greatness of characteristics, this is the meaning of the two kinds of tathāgatagarbha not being empty; that is, the characteristics are not distinct from the substance, hence called 'the virtues of the nature'—just as the eight virtues of water are not distinct from the water. As for greatness of function, it refers to the natural great function that conforms to the illusions of defilement and the like: the coarse and subtle functions of the reward and transformation bodies, which cause sentient beings first to accomplish worldly good, and ultimately to accomplish supramundane good. The text below clarifies this. Why does it only speak of good and not of non-good? Because non-good dharmas run counter to the real and are that which is to be cured, they are not its function. If so, should non-good dharmas be separate from the real? The explanation says: they are also not separate from the real; but because they run counter to the real, they are not its function. The subcommentary illustrates this with an analogy: 'The one mind is like water; tathatā is like moisture; arising-and-ceasing is like waves. This characteristic of water's moisture directly demonstrates the substance of the water: this is the tathatā aspect. These characteristics of water's waves can demonstrate the water's own substance, characteristics, and function: moisture is the substance itself; the characteristics of the eight virtues are the characteristics; reflecting images and moistening things is the function: this is the aspect of arising-and-ceasing.' The tathatā aspect is the substance and does not speak of characteristics and function; the arising-and-ceasing aspect is the characteristics and function, and therefore it fully speaks of the three great [aspects]: the substance itself, characteristics, and function. Furthermore, one knows that arising-and-ceasing is the characteristic belonging to tathatā, and tathatā is the substance belonging to arising-and-ceasing. Although substance and characteristics differ, they are not separate from each other. How could it be, like the separation of waves and water, that water exists outside the waves? How could water fail to serve as the substance of the waves? Therefore, when the commentary says 'arising contains non-arising': the aspect of tathatā's non-arising turns its entire substance into the characteristics of active arising-and-ceasing; now, arising contains non-arising, just as water rising up forms waves, and the waves contain the water. In the aspect of arising-and-ceasing, because there is arising, it demonstrates the two greats of characteristics and function; because it contains non-arising, it demonstrates the greatness of substance. Thus it can fully demonstrate them. It also says: 'The tathatā aspect only demonstrates substance because there are no characteristics and function that can be demonstrated; the arising-and-ceasing aspect fully demonstrates the three because both phenomena and principle are fully complete.' It also says: 'Like gold ornaments: tathatā accords with conditions to become arising-and-ceasing; arising-and-ceasing has no substance of its own and is directly tathatā. Just as genuine gold accords with the conditions of the artisan to become various vessels, and the vessels have no substance of their own, being directly genuine gold.' A formal inference should be formulated: The two aspects of tathatā and arising-and-ceasing are the subject (dharmin). Subsuming each other is the thesis (pratijñā). The reason (hetu) is: 'because they are not separate from each other.' The similar example (dṛṣṭānta) is: 'like gold ornaments.' It also says: 'The real does not await establishment, and the conventional does not await elimination.' First, with respect to the real, there is nothing to eliminate, because the conventional is directly the real. Second, with respect to the real, it does not await establishment, because the real that is identical with the conventional is fundamentally manifest. Third, with respect to the conventional, nothing is contrary, because the real is directly the conventional. Fourth, with respect to the conventional, it does not await establishment, because it is the distinctions of the real. For this reason, without destroying the aspect of arising-and-ceasing, one speaks of the tathatā aspect; without destroying the tathatā aspect, one speaks of the aspect of arising-and-ceasing. Truly, because the two aspects are only the one mind, the real and the conventional are mutually fused without obstruction. The Shi Moheyan lun says: 'Relying on the root treatise, it briefly possesses three aspects: first, the aspect of the definitive reliance of the root dharma; second, the aspect of the root subsuming the branch boundaries; third, the aspect of establishing the two kinds of Mahāyāna.' When the treatise says: 'That which is called "dharma" refers to the mind of sentient beings,' this is the aspect of the definitive reliance of the root dharma. When the treatise says: 'This mind subsumes all worldly dharmas and supramundane dharmas,' this is the aspect of the root subsuming the branch boundaries. When the treatise says: 'The mind of the one dharmadhātu comprehensively subsumes all dharmas of the arising-and-ceasing aspect, and is therefore called subsuming the worldly; it comprehensively subsumes all dharmas of the tathatā aspect, and is therefore called subsuming the supramundane.' When the treatise says: 'Relying on this mind, the meaning of Mahāyāna is revealed,' this is the aspect of establishing the two kinds of Mahāyāna: first, the aspect of the mind as tathatā; second, the aspect of the mind as arising-and-ceasing. The first is the Mahāyāna of one substance; the second is the Mahāyāna of its own substance, its own characteristics, and its own function. Serving as the one dharmadhātu, the aspect of the mind as tathatā reveals the dharma of the Mahāyāna of one substance; serving as the one dharmadhātu, the aspect of the mind as arising-and-ceasing can demonstrate the dharma of the Mahāyāna of its own substance, its own characteristics, and its own function. And so on, until: relying on the tathatā aspect, the Mahāyāna dharma that is entered is designated solely with the name 'substance'; relying on the arising-and-ceasing aspect, the Mahāyāna dharma that is entered is designated with the name 'self [nature]'. This is because within the tathatā aspect there are no other-characteristics, while within the arising-and-ceasing aspect there are other-characteristics. 'Other' refers to all dharmas belonging to the category of non-good; 'self' refers to all dharmas belonging to the category of pure dharmas. If the 'other' to be cured does not exist, the 'self' that cures does not exist; therefore it only speaks of substance and does not speak of self. If the 'other' to be cured exists, the 'self' that cures exists; therefore it is named 'self' and does not speak of substance. Furthermore, the two kinds of root dharmas each have ten names, where the names are shared but the meanings differ. The first is called the Vast Divine King. In this there are two: first, the divine king Guṇāya; second, the divine king Javakhara. The first divine king dwells on Mount Vajra, giving rise exclusively to hosts of auspicious spirits. The second divine king dwells in the great ocean, universally giving rise to all kinds of auspicious spirit hosts and faulted spirit hosts. The vast divine kings of the two kinds of root dharmas are also like this: the root dharma of one substance exclusively gives rise to pure dharmas of tathatā; the root dharma of the three self-[aspects]—its own substance, its own characteristics, and its own function—universally gives rise to all kinds of pure and defiled dharmas. Therefore, it is said in the Sutra on One's Own Substance: 'Mañjuśrī stepped forward and said to the Buddha: "World-Honoured One, regarding the two kinds of Mahāyāna, which are extremely profound and wonderful, people do not perceive their sameness and difference, and extreme doubts arise in the minds of the assembly. Please, World-Honoured One, explain them further for the assembly." The Buddha assumed an appropriate posture and addressed Mañjuśrī, saying: "Good son, these two dharmas are like the vajra divine king and the ocean-ruling divine king: their characteristics are each distinct. As the vajra divine king dwells on Mount Vajra, observing all realms, he displays only golden light and displays no other light; the vajra divine king of the one mind of tathatā is also like this, having only pure dharmas and having no other dharmas. Furthermore, as the vajra king only brings forth a pure retinue and certainly does not bring forth a chaotic retinue, the one mind of tathatā is also like this, only bringing forth spotless, pure dharmas. Furthermore, like the ocean-ruling divine king who dwells in the great ocean, bringing forth various coarse and evil retinues as well as various good and wonderful retinues, the ocean-ruling divine king of the one mind of arising-and-ceasing is also like this, bringing forth all defiled and pure dharmas." The second is called the Great Space King. In this there are two: first, the Space King of Mastery over Emptiness; second, the Space King of Mastery over Form. The first space king takes the containment of space as his mastery; the second space king takes the containment of form as his mastery. The two kinds of root dharmas are also like this: the space king of one substance takes having no abode as mastery; the space king of the three self-[aspects] takes having an abode as mastery. Therefore, it is said in the Vajrasamādhi Sūtra: "The mind is like the principle of phenomena, empty and non-existent in its own substance; like that space king, it fundamentally has no abode." It is said in the Sutra of the One Ground: "The dharma substance of the one mind has no obstruction with respect to obstructions, causing all dharmas to abide—just as the space king attains mastery over all forms, because it accommodates the great elements." The third is called the Dragon King of Giving Rise. In this there are two: first, the dragon king who gives rise to radiance; second, the dragon king who gives rise to wind and water. The first dragon king relies on pure radiance; the second dragon king relies on the virtues of wind and water. The dragon kings of giving rise of the two kinds of root dharmas are also like this: the root dharma of one substance takes purely pure dharmas as its substance; the root dharma of the three self-[aspects] takes defiled and pure dharmas as its virtues. Therefore, the Sutra Conforming to Principle says: "The root dharma of the one mind is pure and unmixed, just as the dragon king of radiance takes pure radiance as his palace, pure radiance as the appearance of his body, and pure radiance as his followers." It is said in the Beginningless Sutra: "Just as in the great ocean there is a great dragon king named Giving Rise to Wind and Water, from whose crown clear water is brought forth, and from the tip of whose tail fierce gales are brought forth; because of this dragon, the water of the great ocean is continuous eternally without interruption—the dragon king of the one mind is also like this, able to produce all distinct and equanimous dharmas of various kinds, continuous eternally without interruption." The fourth is called the Treasury of Wish-Fulfilling Jewels. In this there are two: first, the Gold King Wish-Fulfilling [Jewel]; second, the Full Master Wish-Fulfilling [Jewel]. The first wish-fulfilling [jewel] only brings forth diamonds; the second wish-fulfilling [jewel] fully brings forth both good and non-good things. The two kinds of root dharmas are also like this: the wish-fulfilling [jewel] of one substance only generates pure dharmas; the wish-fulfilling [jewel] of the three self-[aspects] universally generates both defiled and pure ones. Therefore, the Suchness Sutra says: "The Buddha told Vajragarbha: 'Son of the Buddha, just as when the garuḍa king dies, his heart afterwards enters the ocean and becomes a wish-fulfilling jewel that can produce gold sand to benefit dragon kings, the root dharma of the one mind is also like this, able to produce true principle to benefit those who are fulfilled.'" It is said in the Sutra on the Wisdom of Original Nature: "Just as the Cātari ghost, in order to repay kindness, becomes a wish-fulfilling jewel for ten thousand kalpas to benefit ocean creatures, the wish-fulfilling [jewel] of the one mind is also like this, able to nurture and develop the dharmas of saṃsāra and nirvāṇa." The fifth is called the Universal. In this there are two: first, the universal of the white curl; second, the universal of variegated colors. In the first universal, only divine images appear; in the second universal, all five destinies appear. Such two curls are distinctly clear on the bodies of sentient beings, like bright mirrors. The two kinds of root dharmas are also like this. Therefore, it is said in the Sutra Subsuming the Immeasurable: "The pure dharmadhātu is like the white visanīla; the inexhaustible dharmadhātu is like the variegated visanīla." The sixth is called the Tathāgatagarbha. In this there are two: first, the tathāgatagarbha that transcends transmigration and bondage; second, the tathāgatagarbha that is accompanied by activities and characteristics. The Sutra of the Limit of Reality says: "Son of the Buddha, the tathāgatagarbha is solely the Awakened One, solely suchness; free from the causes of transmigration, free from the bondage of conceptual cognition, each and every one pure and white—therefore it is called the treasury of the Tathāgata." The Laṅkāvatārasūtra says: "The tathāgatagarbha is the cause of both good and non-good; it experiences suffering and pleasure, is conjoined with causes, and whether arising or ceasing, is like a performer." The seventh is called the One Dharmadhātu. In this there are two: first, the purely white one dharmadhātu; second, the inexhaustible one dharmadhātu. The first dharmadhātu is like the period of the kalpa of emptiness; the second dharmadhātu is like the period of the kalpa of abiding. It is said in the Tathatā Dharmadhātu Sūtra: "The empty seed is unobstructed, like empty long periods; the all-pervading seed is unobstructed, like existent long periods." The eighth is called the Meaning of Mahāyāna. First, the Mahāyāna of one substance; second, the Mahāyāna of its own substance, its own characteristics, and its own function, as explained extensively above. The ninth is called the Middle Reality. In this there are two: first, the middle reality of equal abiding; second, the middle reality of distinct abiding. The first middle reality is like a solitary bright jewel; the second middle reality is like a conforming bright jewel. It is said in the Sutra of the Middle Reality: "The true mind free from extremes: if it is the reliance of tathatā, it is like a jewel of difference within identity; if it is the reliance of arising-and-ceasing, it is like a jewel of identity within difference." The tenth is called the One Mind. In this there are two: first, the one mind that is one; second, the one mind that is all. The first one mind is named according to what is produced; the second one mind is named according to that which produces. It is said in the Sutra of the Dharma of the One Mind: "At that time, Śāriputra said to the Buddha: 'World-Honoured One, the sutra of the original ground declares: "The nature of that mind's substance is neither large nor small, neither dharma nor non-dharma, neither identical nor different, neither one nor all." For what reason do you today say of yourself: "The one mind of tathatā is one because of oneness; the one mind of arising-and-ceasing is one because of multiplicity?" Might there not be an error of mutual contradiction between earlier and later, World-Honoured One?' The Buddha said: 'Good son, do not speak thus. Why is that? The dharma of the mind is not one; because that which is produced is one, it is provisionally named one. The dharma of the mind is not all; because that which is produced is all, it is provisionally named all. When speaking of the one mind and not speaking of all minds, it is named according to the mind that produces,' and so on, extensively. These are called the ten. These ten names comprehensively complete the root names of all dharma treasuries of all buddhas. Therefore, know that while comprehensively establishing the one mind, it individually contains many meanings. Within the tathatā aspect, there is neither self nor other; within the arising-and-ceasing aspect, there is both good and evil. Although opening and closing according to conditions differ, in terms of nature the one principle is without discrepancy. Only with the ten aspects above are the meaning and flavor fully complete. Furthermore, when opened, immeasurable and boundless meanings constitute the source; when closed, the dharma of the two aspects and one mind constitutes the essential. Within the two aspects, ten thousand meanings are accommodated without confusion; boundless meanings are blended into the one mind. Therefore, opening and closing are sovereign, and establishing and refuting are unobstructed: opening without being diffuse, closing without being narrow, establishing without acquisition, refuting without loss. This is the wondrous skill of Aśvaghoṣa, the central substance of the Awakening of Faith. That which is called opening and closing, establishing and refuting, without being diffuse or narrow, and without acquisition or loss, is truly because it is directly this mind. If one departs from this purport, no dharma can be implemented. If we discuss the definitive source, it is neither many nor one. As the Tiantai commentary on the Mahāparinirvāṇasūtra says: 'Such right karma cannot be called three, nor can it be called one. To call it one loses the function; to call it three harms the substance. Directly the substance is the function; directly the function is the substance.'

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宗鏡錄 — Classical Chinese