宗鏡錄 27.10

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.'