宗鏡錄 29

English (machine translation) 29

Language: English

29.9 — 5 parts

29.1

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

Now, since the wheel of the Dharma pervades all places without interruption and is constantly and perpetually expounded, why is it further compiled according to assemblies with different locations of exposition, such as the text of the nine assemblies of the Huayan and the teaching of the three cycles of the Lotus?

29.3

Answer: The broad and the concise are not equal, all being for the sake of responding to capacity, revealing the manifold by means of the one, causing entry into the inexhaustible. As the Huayan zhigui states: "It means that in a single kṣaṇa, it pervades inexhaustible places, suddenly expounding such an boundless ocean of Dharma."

29.4

The question asks: Based on what has been said, the assembly expounding the Huayan has never had an end; how could there be this one division of scripture and teaching?

29.5

Answer: For the sake of inferior sentient beings, from within the inexhaustible exposition, this much was briefly gathered and compiled to circulate; therefore this division exists, causing them to see and hear it, and expediently leading them into the boundless. Just as peering through a chink in a window one sees boundless empty space, you should know that the principle here is also like this: looking upon this single division, one sees the boundless ocean of Dharma. Therefore know that if one lifts the guideline and grasps the essentials, a single dust mote still contains the dharmadhātu, and a single character expounds the boundless, how much more so the teachings of the nine assemblies and the three cycles? For one who understands like this, one time is all times, and one exposition is all expositions.

29.6

It is also asked: If it is constantly and perpetually expounded over these many kalpas, why does the Tathāgata have nirvāṇa?

29.7

Answer: The Buddha who expounds this sūtra originally does not undergo nirvāṇa. In the Dharmadhātupraveṣa chapter, opening the sandalwood tower, one sees the Buddhas of the three times having no nirvāṇa. Furthermore, within the deportment of gathering and transforming, nirvāṇa is also expounding the Dharma to gather sentient beings, having no distinction from attaining the Path and expounding the Dharma. Furthermore, Rocana Buddha is constantly in the Flower Store, perpetually expounding the Dharma, fundamentally without nirvāṇa, because of eternal abiding. Thus we know that appearing in the world and nirvāṇa are all sentient beings' own perception; the Buddhas fundamentally do not appear in the world, nor do they undergo nirvāṇa. Therefore, entering into the mirror of the source, naturally both views are severed.

29.8

Question: If Dharma is expounded only by citta, why does the teaching establish five periods and the audience divide into four assemblies?

29.9.1

Answer: The Buddhas have no qualities of form or sound; only tathatā and the wisdom of tathatā exist uniquely. Whatever seeing and hearing there may be are all images of sentient beings' own citta. Thus expounding is expounding only by citta, and listening is listening only by citta. Outside citta, where is there any dharma? As the Siyi jing says: "Brahmā said: 'Why is it said that one who does not listen to the Dharma is [truly] listening to the sūtra?' Mañjuśrī said: 'When eye, ear, nose, tongue, body, and manas do not leak, that is listening to the Dharma. Why is this? When at the inner six entries, form, sound, scent, taste, tangibles, and dharmas do not leak, only then is it listening to the sūtra.' And further, Brahmā asked: 'Bodhisattvas who have attained kṣānti, do you not listen to this sūtra?' The answer: 'As we listen, we take not listening as listening.'" A worthy of old said: "The Tathāgata emits the vast sound of the eight eloquence-types; the listener relies on and gives rise to what appears from their own citta. Just as relying on a shape and appearance, it is transformed at the tip of a fine hair; the intrinsic substance is already absent, yet the reflected image is as if present. The assembly of the worthy compiles [the teachings], each following their own seeing and hearing; relying on what was heard and seen, they compile their own words. Truly because, apart from the source of one's own citta, there is no external object, and apart from the object, no internal citta can be found. Those who transmit the Dharma do not bestow it upon another; they merely serve as an excellent condition, causing them to attain the Dharma for themselves. If self-understanding has not arisen, there is no way to awaken another. If self-understanding does not come from another, how could another's understanding not arise from oneself? Therefore, both the compilers and the transmitters all obtain reflected images and do not obtain the intrinsic substance, because one's own citta cannot grasp another's object. Thus we know that compilation is the sūtra transformed by one's own citta, and arriving at transmitters, they transmit the Dharma transformed by their own citta. They obtain the image, not the substance; through contemplation, this can be known. If one can constantly and skillfully distinguish what is manifested by one's own citta, and can know that all external natures are without nature, this person's knowledge and vision can be the same as the Buddha's, and the Dharma they expound will be no different from the Buddha's, because they have awakened and entered the joy of the noble wisdom of self-realization." A verse from the Ratnagotravibhāga says: "The sound of the wonderful heavenly Dharma drum / arises depending on one's own karma. / The Buddhas' expounding of the Dharma / is heard by sentient beings through their own karma. / Just as the wonderful sound is free from / physical and mental effort, / causing all sentient beings / to leave fear and attain tranquility, / the Buddha's voice is also like this: / free from physical and mental effort, / causing all sentient beings / to attain the realization of the path of quiescence." Another verse says: "Just as in empty space / water of eight qualities rains down, / and reaching places where salt and so forth abide, / it produces various different tastes, / the Tathāgata's cloud of compassion / rains down the water of the eightfold noble path; / reaching the place of sentient beings' minds, / it produces various tastes of understanding." The explanation states: Just as the sound of the heavenly drum corresponds to the capacity of what the devas know, like the rain of the dragon king following the evocative conditions of the world, realizing their own dharma they are not identical, and becoming different tastes there are distinctions; the Dharma is also like this: following the divergence of views, from the One Vehicle various vehicles are opened out, and from the one Dharma it is divided into many dharmas. The Huayan tanxuan ji says: "Regarding the gate of dependent origination being mind-only: all these above differentiated teaching dharmas are without exception manifested only by citta; therefore, all take vijñaptimātra as substance. However, there are two meanings: first, the contrast of intrinsic substance and reflected image; second, the complete subsumption of expounding and listening. In the first, broadly discerning the various teachings, there are altogether four propositions. First: intrinsic substance only, without reflected image. As in the Hīnayāna teaching, because it lacks the meaning of vijñaptimātra; treatises masters such as Dharmatrāta mostly establish this meaning. Second: both intrinsic substance and reflected image. As in the initial teaching of the Mahāyāna, outside sentient beings' minds the Buddha possesses subtle and marvelous dharmas of form, sound, and so on; by the power of the predominant condition of the listener's wholesome roots, striking the Buddha's seeds of benefiting others as cause, on the Buddha's wisdom text and meaning mutually arise, serving as the teaching of intrinsic nature and characteristics. By the power of the predominant condition of this teaching of the Buddha, striking the seeds of the tainted wholesome roots of the listener of the Dharma, on the listener's consciousness text and meaning mutually arise, serving as the teaching of the characteristics of reflected images. A verse from the Triṃśikā-vijñaptimātratā says: 'Through mutual predominant power, / the two consciousnesses become determined.' Master Dharmapāla and others all establish this meaning. Third: reflected image only, without intrinsic substance. As in the final teaching of the Mahāyāna, apart from sentient beings' minds, the Buddha fruit has no physical body, voice, or phenomenal qualities; there are only tathatā and the wisdom of tathatā, with great compassion and great vows serving as predominant conditions. In the minds of those transformed sentient beings whose faculties have ripened, the Buddha's form and sound expounding the Dharma are manifested. Therefore, the sacred teaching is solely reflected images within sentient beings' minds. Hence a sūtra verse says: 'All Tathāgatas / do not expound the Buddha-Dharma; / according with those who should be transformed, / they expound the Dharma for them.' Another verse says: 'The Tathāgata's dharmakāya is inconceivable, / formless, signless, and peerless; / manifesting physical images for sentient beings, / in the ten directions those who receive transformation all behold it.' Teachings like this are not solitary. Treatise masters such as Nāgasena and Sthiramati both establish this meaning. Fourth: neither intrinsic substance nor reflected image. As in the sudden teaching, not only is there no Buddha-form and so forth outside the mind, the Buddha manifested within sentient beings' minds is also empty in its very characteristics. Because it is consciousness only, there is no distinct reflected image; because form and so forth are free from nature, they are non-existent; because all is ineffable, the ineffable is also non-existent. Therefore, the sacred teaching is the teaching of non-teaching. As a sūtra verse says: 'The Tathāgata does not appear in the world, / nor does he undergo nirvāṇa.' Furthermore, the Ghanavyūhasūtra clarifies that the Buddha constantly abides in the dharmadhātu, without appearing in the world, and so on. The school of Nāgārjuna and others mostly establishes this meaning. These four explanations are gathered into one teaching; they are perfectly fused without obstruction and do not impede one another, because each sacred teaching gathers sentient beings from the shallow to the deep. Through reflection, this can be seen. Second, as for the complete subsumption of expounding and listening, there are also four propositions. First: apart from the Buddha's mind, there are no sentient beings to be transformed, much less the teaching expounded; therefore, it is manifested solely by the Buddha's mind. What is the meaning of this? It means that sentient beings have no separate intrinsic substance of their own; grasping the tathāgatagarbha, they constitute sentient beings. However, this tathāgatagarbha takes wisdom-realization as its intrinsic substance. Therefore, the entirety of sentient beings is altogether within the citta of the Buddha's wisdom. A sūtra verse says: 'The Buddhas all completely know / that everything turns from citta.' It also says: 'Within the Tathāgata's body of bodhi, / he sees all sentient beings generating the bodhi-mind and accomplishing equal, perfect enlightenment, / up to seeing that all sentient beings have already entered quiescence.'"

29.9.2

are also like this: they are all of one nature, because they are devoid of nature. Furthermore, a verse states: 'All kalpas of the three times, / Buddha lands and all phenomena, / all sense faculties, citta, and mental factors, / and all empty and false dharmas— / within a single body of the Buddha, / these phenomena are completely revealed.' Therefore, apart from the Buddha's mind and wisdom, not a single phenomenon can be obtained. Second, they are entirely within the minds of sentient beings, because apart from sentient beings, there are no distinct Buddha-virtues. What does this mean? It means that the Buddha realizes the tathatā within the minds of sentient beings to become a Buddha, and also because initial awakening is identical with original awakening. Therefore, they are entirely within the minds of sentient beings. Arising function from substance, when [he manifests] the responsive transformation bodies, this is precisely the greatness of function of the tathatā within the minds of sentient beings; there is no other distinct Buddha. Third, following any single sacred teaching, it is entirely of both minds, because the previous two explanations are not separate from each other. That is to say: the Buddha within the minds of sentient beings expounds the Dharma for the sentient beings within the Buddha's mind; the sentient beings within the Buddha's mind listen to the Dharma expounded by the Buddha within the minds of sentient beings. Completely encompassing them in this way, expounding and listening are unobstructed; this is called the most profound principle of consciousness-only. Fourth, or that sacred teaching is neither of the two minds, because both mutually negate and do not appear together, and doubly integrating the two positions leaves neither unextinguished. That is to say, because there is no listener among the sentient beings within the Buddha's mind, and there is no expounder among the Buddhas within the minds of sentient beings; both are doubly distinguished so that both characteristics are exhausted. A sūtra says: 'He who expounds the Dharma neither expounds nor indicates; he who listens to the Dharma neither hears nor attains.' Another sūtra verse states: 'What sentient beings give birth to is not birth, / nor is there transmigration within saṃsāra.' Another sūtra verse also states: 'The Tathāgata does not expound the Dharma, / nor does he save sentient beings,' and so forth. Therefore, when these four are roundly integrated and unobstructed in a single sacred teaching, only then is it ultimate. The *Huayan yanyi* raises a question: 'Sentient beings and Buddhas may be the same with regard to substance, but their characteristics and functions are naturally distinct; how could they be completely identical?' It explains: 'Function arises from substance, and function is not different from substance. Since substance is the substance of sentient beings, how could function be separated from sentient beings? Therefore, relying on substance to arise function is precisely the greatness of function of the tathatā within the minds of sentient beings; there is no other distinct Buddha.' [Question:] 'If so, this meaning is already present in the *Awakening of Faith* (*Qixin lun*); why then uniquely explain Huayan as the distinct teaching?' It explains: 'Although the *Awakening of Faith* explains the non-duality of initial awakening and original awakening and that the three greatnesses of substance, characteristic, and function are uniformly the same, these are practiced and realized separately in their own minds; it does not say that sentient beings and Buddhas mutually and completely encompass each other. Thus, using the text of the *Awakening of Faith*, it establishes the meaning of the Huayan.' Furthermore, regarding the complete encompassing of expounding and listening and the mutual presence of sentient beings and Buddhas, two analogies are briefly cited. First: just as before a single bright mirror master and disciple together face each other, expounding and listening—if taken from the master's perspective, it is the master's mirror; if taken from the disciple's perspective, it is the disciple's mirror. The mirror illustrates the one mind; master and disciple illustrate sentient beings and Buddhas. This means that the preceptor within the disciple's mirror expounds the Dharma for the disciple within the preceptor's mirror, and the disciple within the preceptor's mirror listens to the Dharma expounded by the preceptor within the disciple's mirror. All knowledgeable persons, please examine this analogy carefully. Fearing that this analogy may still not be understood: it is also like water and milk blending together in one place, serving mutually as that which blends and that which is blended. Following the context of expounding and listening, let that which blends be expounding and that which is blended be listening; let water illustrate the Buddha and milk illustrate sentient beings. One should say that the water within the milk blends with the milk within the water, and the milk within the water receives the water within the milk. Although they are of one taste, the agent and object are clearly distinct. Although agent and object are clearly distinct, they mutually abide in each other, mutually pervade, and mutually integrate. Consider and measure by this. Furthermore, 'the Buddha within the minds of sentient beings' clarifies that sentient beings universally pervade according to their nature, while the Buddha abides within the minds of sentient beings without destroying their characteristics. Saying 'expounding the Dharma for the sentient beings within the Buddha's mind' clarifies that the Buddha's mind universally pervades according to nature, while sentient beings abide within the Buddha's mind without destroying their characteristics. There is no other principle; there is only the difference between expounding and listening. Thus it is known that the speech of all sentient beings is the true substance of the wheel of Dharma. If separated from the speech of sentient beings, the Buddha would have nothing to expound. A former master said: 'Apart from regional dialects, the Buddha has nothing to expound.' The sage has no mind of his own, taking the mind of the myriad things as his mind; the sage has no body of his own, taking the body of the myriad things as his body. Thus one knows that the sage has no words of his own, taking the words of the myriad things as his words. The *Huayan lun* says: 'The adorned fruit-retribution of all realms of ordinary beings and sages serves as the substance of the teaching.' This is giving rise to the mind upon seeing the environment, without waiting for speech: seeing evil, one is repelled by it; seeing good, one rejoices in it, and all can give rise to goodness. Furthermore, it is because there is no phenomenon that is not the Buddha's work. Moreover, it takes the purity of the self-nature of all phenomena as the substance of the teaching, because through the power of observation, the mind accords and is naturally congruent, without waiting for speech. Moreover, it takes the four deportments of walking, standing, sitting, and lying down as the substance of the teaching, because giving rise to faith and reverence upon seeing does not wait for words. The *Zhaolun* says: 'Since what it accomplishes has no equal in greatness, it in turn appears as a minor achievement; since what it bestows has no equal in breadth, it in turn reverts to the nameless.' What is called a minor achievement? Comprehending the Dharma-gates of hundreds of thousands of Gaṅgā sands within the mind-ground on the tip of a hair. What is called the nameless? The forms of the teachings pervade the three-thousandfold [world], yet neither name nor characteristic can be grasped. Therefore, one must master both the source and the discourse to become an accomplished master. Hence a sūtra verse states: 'Mastering the source is one's own cultivation; / mastering the discourse is showing it to the unawakened.' Great Master Zhenjue said: 'Mastering the source and mastering the discourse as well, / samādhi and prajñā are completely luminous without stagnating in emptiness.' Mastering the source is samādhi; mastering the discourse is prajñā. When both the source and the discourse are fully expressed, samādhi and prajñā are both luminous. The two meanings are mutually complementary; neither can be lacked. As the *Lotus Sūtra* says: 'Adorned with the power of samādhi and prajñā, / one saves sentient beings through this.' Furthermore, an ancient verse says: 'Discourse mastered but the source not mastered / is like the sun shrouded by clouds; / source mastered and discourse also mastered / is like the sun dwelling in empty space.' Thus it is known: if one first understands the source, one's discourse will be without error. Hence the verse in the introductory chapter of the *Lotus Sūtra* states: 'Also seeing all the bodhisattvas / knowing the quiescent characteristic of phenomena, / each in their own lands / expounding the Dharma to seek the Buddha path.' Furthermore, wherever there is explanation expressed through spoken teaching, it is always to clarify the mind, not to explain other phenomena. If it speaks of vastness and unhindered sovereignty, this is clarifying the mind in terms of its virtuous characteristics. If it speaks of quiescence and unconditioned nature, this is clarifying the mind in terms of separation from faults. Even down to speaking of phenomena, they are the phenomena of the mind; or speaking of principle, it is the principle of the mind.

29.9.3

Therefore it is said that the thousands of sūtras and ten thousands of treatises all speak of citta. How could it be limited to this Mirror of the Source alone? As the Lotus Sūtra says: "It is for the sake of the one great causal condition that [the Buddhas] appear in the world." Whenever "great" is spoken of, nothing exceeds citta. Among the five great elements, space is the greatest, yet it is still contained within citta. Thus the Śūraṅgamasūtra says: "Space arises within the great awakening like a single bubble breaking out on the ocean." It also says: "Quiet illumination encompasses empty space." This "great" is not termed great in contrast to quantity, nor is it termed great in relational comparison. Therefore it is called the "one great matter." Furthermore, this "one" is not [a numerical] one. As a verse in the Dharmapada says: / "The myriad phenomena and ten thousand forms / Are imprinted by the one Dharma. / The one is also not a one; / It is in order to shatter all numbers." / From this one knows that the appearance of the Buddhas in the world and the ancestral masters' coming from the West were all to illuminate this principle, not for any other matter. The Commentary on the Awakening of Faith says: "That the one mind subsumes the myriad existents and the myriad existents do not go beyond the one mind is intended merely to reveal the substance, not to encompass the myriad phenomena. Fearing that there might remain a view of [things existing] outside phenomena, it therefore universally subsumes them." However, in the various teachings, all speak of the myriad phenomena as the one mind, yet with differences of depth and shallowness. Now, according to the five teachings, we briefly analyze them: First, the Dharma for fools, the Śrāvaka Teaching, provisionally speaks of the one mind, meaning that both mundane and supramundane, defiled and pure phenomena, are all induced by the karma created by citta. If one investigates and examines it, the meaning of the one mind is not established; because it posits objective spheres before it, it is called "provisional speech." Second, the Mahāyāna Provisional Teaching elucidates the vipākālayavijñāna as the one mind, because the myriad phenomena of the three realms are transformations of vijñāna alone. Third, the Final Teaching speaks of the tathāgatagarbha as the one mind, because the phenomena of consciousness and objective spheres are all like a dream. Fourth, the Sudden Teaching obliterates defilement and purity to speak of the one mind, in order to shatter all numbers and provisional designations. Fifth, the Perfect Teaching universally subsumes the myriad existents as the one mind, because phenomenon and principle, root and branch, have no distinction. As explained above, the earlier are shallow and the later are deep. The shallow does not reach the deep, but the deep necessarily subsumes the shallow. Therefore, although the Mirror of the Source comprehensively cites the one mind across the five teachings as proof, it points ultimately to the one mind of the Perfect Teaching, because it comprehensively integrates what precedes it. Furthermore, as the Commentary says: "The one mind is the root of the Dharma spoken by the Tathāgata, because it is by relying on this one mind that the Tathāgata accomplishes [enlightenment]." Thus, faith, understanding, practice, and realization all rely on this citta. From the subtle to the manifest, it has never departed from this. If it were possible to attain Buddhahood apart from citta, there is no such possibility. Whatever is taught apart from this is all the teaching of outsiders. Therefore the Awakening of Faith says: "That which is called 'Dharma' refers to the citta of sentient beings. This citta subsumes all mundane and supramundane dharmas. Relying on this citta, the meaning of Mahāyāna is revealed." The subcommentary explains: "Analyzing the function of the Dharma: Because the substance and characteristics of this citta are unhindered, defilement and purity rely on it alike. Going along with the flow or returning against the flow is solely the turning of this citta. Therefore, if it is drawn along by defilement to become non-awakening, it then subsumes mundane dharmas; if it is the unchanging original awakening and the initial awakening that returns against the flow, it then subsumes supramundane dharmas." This is still analyzed in terms of the gate of arising and ceasing. If it is considered in terms of the gate of tathatā, then it blends and encompasses, and defilement and purity are not distinct. What was indicated above exhausts the principle without fault. Yet regarding all defiled and pure dharmas, dharmas have no independent standing of their own; they are solely turned by citta. Hence we know that dharmas are formed because of citta—how could dharmas not be citta? Since that which is relied upon is entirely citta, how could that which relies be different? For that which relies arises from that which is relied upon. Just as waves arise from water and vessels are formed from gold, root and branch are both identical, and substance and function are boundless. The Fayuan yilin [zhang] says: "Thoroughly examining the various teachings, all vijñaptimātra spoken of does not exceed five kinds: First, vijñaptimātra of the objective sphere. A verse of the Abhidharmasūtra says: / 'Pretas, animals, humans, and devas, / Each according to what is appropriate to them, / Have different minds regarding the same matter; / Therefore it is admitted that the object is not real.' / Passages such as this, which only speak of the objective sphere contemplated by vijñaptimātra, are all vijñaptimātra of the objective sphere. Second, vijñaptimātra of teaching: verses such as 'Owing to the clinging of one's own citta' are all vijñaptimātra of teaching. Third, vijñaptimātra of principle: the Triṃśikā says: / 'These consciousnesses transform; / Discriminating and that which is discriminated, / Because of this, both are non-existent; / Therefore, all is vijñaptimātra.' / In this way establishing the principle of vijñaptimātra is vijñaptimātra of principle. Fourth, vijñaptimātra of practice: verses such as 'Bodhisattvas in the fixed state' and the four kinds of thorough search into things as they truly are are all vijñaptimātra of practice. Fifth, vijñaptimātra of fruit: the Buddhabhūmisūtra says: 'In the great round mirror wisdom, the consciousnesses of all sense-bases and objective spheres are all manifested therein.' Also, a verse of the Tathāgataguṇālaṃkārasūtra says: / 'The immaculate consciousness of the Tathāgata / Is the pure, uncontaminated realm, / Liberated from all obstructions, / Associated with the round mirror wisdom.' / Teachings such as these, concerning the attainment of the fruit through vijñaptimātra, are all vijñaptimātra of fruit. The five kinds of vijñaptimātra spoken of here—objective sphere, teaching, principle, practice, and fruit—comprehensively encompass all vijñaptimātra without remainder. However, in the various teachings, according to the meaning and in adaptation to capacities, there are various different explanations regarding vijñaptimātra of the objective sphere: Some elucidate vijñaptimātra by relying on what is clung to: a verse in the Laṅkāvatārasūtra says: / 'Owing to the clinging of one's own citta, / Citta appears like external objective spheres; / Since those objective spheres do not exist, / Therefore it is said to be citta-alone.' / This is solely relying on the clinging citta to explain false appearance. Some illuminate vijñaptimātra by relying on the contaminated: the Avataṃsakasūtra says: 'The three realms are citta-alone,' which speaks of vijñaptimātra with respect to the mundane world. Some elucidate vijñaptimātra by relying on what is clung to and according with the conditioned: the Triṃśikā says: / 'Due to the provisional designation of self and dharmas, / Various characteristics transform; / They rely on the transformation of vijñāna, / And arise relying on the self-substance of vijñāna.' / Some elucidate vijñaptimātra by relying on sentient beings: the Vimalakīrtinirdeśasūtra says: 'Because the mind is pure, sentient beings are pure; because the mind is defiled, sentient beings are defiled.' Some elucidate vijñaptimātra by relying on all dharmas being non-existent: the Saṃdhinirmocanasūtra says: 'The cognitive objects of the consciousnesses are solely the manifestations of vijñāna.' Some elucidate vijñaptimātra according to pointing to particular matters: the Abhidharma treatise cites a scriptural verse: / 'Pretas, animals, humans, and devas, / Each according to what is appropriate to them' / —which elucidates vijñaptimātra by pointing to a single matter. For such innumerable gates of teaching, that which categorizes and subsumes the principles and meanings of all the teachings completely is only the fifth teaching, because it universally explains that all things are vijñaptimātra. Moving on to analyzing the terms by separation, combination, and integrated explanation: 'separation' means distinction.

29.9.4

"Unifying" means making identical. The various sūtras and treatises each separately speak of various names for contemplation and so forth; now, unifying and explaining them, [we say that] they are merely differentiated aspects of vijñaptimātra, not different in substance. The first name comprises thirty-two classes. In sūtras such as the Buddhāvataṃsaka, rejecting the objective realm and upholding only consciousness is called "citta-only." The Madhyāntavibhāga-śāstra, rejecting extreme biased attachments to pathways, calls it the "middle way." The Prajñāpāramitā sūtras, elucidating the nature of discernment, call it "prajñā." The Lotus Sūtra, elucidating the ultimate conveyance, calls it the "single vehicle" (ekayāna). These four names apply both to that which contemplates and to that which is contemplated. In terms of the ultimate and conventional objective realms and their contemplations, correct knowledge is solely the ultimate; preparatory application and post-attainment apply to both ultimate and conventional; in terms of realization, post-attainment is solely conventional. In the Śrīmālādevī-sūtra, rejecting other unrealities is called the "single real truth" (ekasatya); revealing the root of dharmas is also called the "single reliance" (ekaśaraṇa); realizing through emptiness, and being the very nature of emptiness, it is also called "emptiness"; displaying freedom beyond the defilements, revealing the inclusion of the Buddha's virtues, and that the Buddha emerges from within it, it is called the "tathāgatagarbha"; elucidating that the substance is undefiled and the true, solid dharma-nature, it is called the "naturally pure mind"; the substance of merits is also called the "dharmakāya"; being able to produce the four vehicles and being able to enter the two vehicles, it is also called the "single vehicle"—distinct from the single vehicle of the Lotus Sūtra. In the Vimalakīrtinirdeśa-sūtra, rejecting distinctions in principle is called the "Dharma gate of non-duality." In the Mahāmatirāja-sūtra, expressing the absence of arising and ending, it is also called "neither arising nor ceasing." In the Nirvāṇa-sūtra, showing the cause of the dharmakāya, it is mostly called "Buddha-nature"; being liberated from bonds, it is also called "nirvāṇa." In the Laṅkāvatārasūtra, expressing transcendence of speech, it is called "inconceivable." In the Yogācārabhūmi and so forth, showing it cannot be posited, it is called "non-established." In the Mahāyānasaṃgraha and so forth, showing it to be all-pervading, permanent, and so forth, it is called "consummated reality" (pariniṣpanna). In the Abhidharmasamuccaya and so forth, explaining it is not erroneous or inverted, it is called "tathatā." These fifteen classes of names are solely the principle contemplated, solely the domain of true knowledge. Fearing the text would become overly voluminous, I have merely mentioned this many; it is not that there are no more. That is, the various dharmadhātus, dharma-nature, non-erroneous nature, unalterable nature, nature of equality, nature free from birth, dharma-stability, dharma-abiding, dharma-status, true limit (bhūtakoṭi), realm of space, non-self, inconceivable ultimate realm, and so forth; down to the Yogācārabhūmiśāstra where, because of the depth or shallowness of positing and non-positing, they are called established and non-established truths; namely the active four noble truths and inactive four noble truths in the Śrīmālādevī-sūtra; in the Nirvāṇa-sūtra, they are also called the two truths of the ultimate and the conventional; down to the Saṃdhinirmocana and so forth, where showing the classifications and distinctions of existence and non-existence, phenomena and principle of all dharmas, it is called the "three natures"; showing that all three are without imagined nature (parikalpita), it is also called the "three non-natures." Again, in the Yogācārabhūmi and so forth, elucidating the expedient means of liberation from bonds, they are also called the "three gates of liberation." Expressing the sealing of profound principle, they are called the "three acquiescences in the non-arising of dharmas" (anutpattikadharmakṣānti). In the Mahāprajñāpāramitopadeśa, demonstrating distinctions, they are called the "four siddhāntas." Because subsequent contemplation is subtle in various treatises, they are also called the "four real knowledges." Differentiating stages and confirming them in the Renwang jing, they are also called the "five acquiescences." All of these, although spoken with different names, are all different names for the realm and knowledge of consciousness-only here. Moreover, some say cause and effect substance are both one consciousness whose functions become manifold—this is the doctrine of one group of bodhisattvas. Or both cause and effect are spoken of as two: as stated in the section on stages with mind in the Viniścayasaṃgrahaṇī, namely the root consciousness and the evolving consciousness. Or only cause is spoken of as three: as the verse in the Madhyāntavibhāga says, "Consciousness arises and transforms into the likeness of objects, sentient beings, self, and awareness." Or both cause and effect are spoken of as three: the Triṃśikā says, "Namely, maturation (vipāka), cogitation (manana), and the consciousness that perceives sense-objects." Because it is largely of the nature of maturation, it is especially spoken of thus; the name ādāna in principle pervades the fruit. Or only fruit is spoken of as four: the Buddhabhūmisūtra and so forth speak of the four divisions of knowledge. Or both cause and effect are spoken of as [five]—(the fifth meaning is missing here, absent in all editions)—six: following the Hīnayāna sūtras, six consciousnesses are spoken of. Or both cause and effect are spoken of as seven: various teachings speak of seven mind-elements. Or both cause and effect are spoken of as eight: namely, the eight consciousnesses. Or cause and effect combined are spoken of as nine: the verse in the ninth [fascicle] of the Laṅkāvatārasūtra says, "The eight and nine various consciousnesses are like the waves on water." This is based on the *Lakṣaṇāśūnyatā-śāstra* and the Samatā-sūtra, where they take tathatā to be the ninth consciousness; because the one ultimate and the eight conventional are spoken of in combination. Now we take the eighth root-consciousness in its pure stage to be the ninth, because the defiled and pure root-consciousnesses are discussed separately, because it is the fundamental basis, and because the ninth is again named amalavijñāna; thus defiled and pure are spoken of separately in the eighth, making nine. Such distinctions of the various consciousnesses discussed above are from a preliminary perspective. According to the Vijñaptimātratāsiddhiśāstra: "The self-nature of the eight consciousnesses cannot be said to be definitely different, because they are of the nature of cause and effect, because they lack a fixed nature, and because they are like water and waves. Nor are they definitely one, because their mental operations, bases, and objective conditions are different, because their arising and ceasing are different, and because their perfumings are different." A verse in the Laṅkāvatārasūtra says, "The eight kinds—citta, manas, and consciousnesses—their marks are differentiated conventionally; ultimately, their marks are not differentiated, because mark and marked do not exist." All such classifications and distinctions of consciousness are named vijñaptimātra. If this illusory-natured consciousness is contemplated in preparatory application, it is solely universal and not specific; if contemplated in post-attainment, it is contemplation of specific marks, because each dependent [arising] is individually realized. As cited above, it is known that whether it be teachings or principle, causes or effects, practices or stages, down to the mundane and supramundane, all myriad dharmas realized by all Buddhas and cultivated by bodhisattvas—there is not the slightest dharma that is not citta. Those who see, hear, believe, and aspire toward the great import of the Mirror of the Source are as if imprinted by a precious seal or illuminated by a bright mirror; slight doubts can be severed forever. But all hairy-path ordinary beings, or those dwelling in the indeterminate group, have habituated natures easily defiled, just like white silk. As Mencius said: "Human nature is like swirling water; open a channel to the east and it flows east, open one to the west and it flows west." It is also like an inchworm: eating yellow its body becomes yellow, eating green its body becomes green. Furthermore, within the storehouse of the eight consciousnesses, the seeds of the ten dharmadhātus are fully possessed; in accordance with whatever dharma is heard, active manifestations immediately arise. If one hears the text of the Mirror of the Source, it immediately perfumes and arouses the seeds of the Buddha vehicle.

29.9.5

"Yet one must dye one's spirit and internalize it into the mind, fathom the source and see the nature; do not wait for it to enter the ears and come out of the mouth, merely memorizing superficial words. As Xunzi said: 'The learning of the gentleman enters through his spirit, becomes fixed in his heart, spreads through his four limbs, and manifests as an exemplar in his movement and rest. The learning of the petty person enters through his ears and exits from his mouth; between mouth and ears is merely four inches—how could it suffice to beautify a seven-foot body?'"

29.10

Question: "The inexhaustible ocean of teachings of the Buddhas of the ten directions is vast and boundless. How can it be said to be completely exhausted within ten cases?"

29.11

Answer: "If one traverses phenomena and broadly differentiates them, speech exceeds an infinite ocean of teachings; if one gathers their profound import, principle is exhausted in essential texts of a hundred fascicles. A single word has already reached their origin, not to mention ten cases. For the immeasurable teachings of the sūtras are all the one mind. Therefore, the Lotus Sūtra says: 'With various words and expressions, I expound the one Dharma.' As Great Master Fu's 'Hard Journey' says: / 'Do you not see: / The characteristics of mind are subtle and most marvelously refined, / Neither created, nor conditioned, nor form, nor name. / Though serene and without characteristics, / In both ordinary beings and sages, it is one's own spiritual essence. / This spiritual essence has no form yet always responds; / Though it always responds, it is truly formless. / The mind-nature neither comes nor goes; / Running thoughts circulate without ever stopping. / Perfect enlightenment awakens to this truly constant awakening; / In the Deer Park, with expedients, the revered sūtras were established.' / It also says: / 'If one can know this mind is without obstruction, / The unrealities of birth and death cannot bind one. / And this one mind is completely endowed with / All eighty-four thousand moral codes.' / The Viśeṣacintābrahma-paripṛcchā-sūtra says: 'Just as with a great fire, all flames have the characteristic of burning; even so, good sons, the dharmas expounded all enter into the dharma-nature.' Therefore, we know that all speech of ordinary beings and sages enters into the Mirror of the Source, and in the end there is no different dharma. Hence, a sūtra verse says: 'Rough words and subtle speech / All return to the ultimate truth.' / Down to teachings given before and after, horizontally and vertically, extensive and abridged texts—each and every one is meant to lead into the ultimate truth. If one truly enters it, the Buddha-Dharma will appear evenly and plainly before one. There is no need to memorize a single character, yet one finishes reciting all sūtras; no need to comprehend a single dharma, yet one understands boundless meanings; no need to speak a single phrase, yet one constantly turns the wheel of the true Dharma; no need to take a single step, yet one visits everywhere friends across the dharmadhātu. Why? If one can memorize it, that is the boundary of conceptual thought. If one can comprehend it, it falls into the manas-faculty. If one can explain it, it is a gate of eloquence. If one can visit, it drops into the sphere of external learning. None of these pertain to one's own affair; they are not gathered within the Mirror of the Source. It is like taking a handful of empty space: one's mental effort is entirely wasted. Therefore, meet it and you will not see its front; follow it and you will not see its back. Affirm it, and each and every one is empty; dissolve it, and everywhere it fully exists. Hence, Venerable Zhigong said: 'The words of Buddhas and ancestors are external affairs; grasping and attaching to them turns out to be wrong after all. Searching with deliberate intention will truly yield no trace; let the demons of birth and death come to test you as they will.' A past virtuous master said: 'First of all, you must not stick to the text and construct understandings based on a single capacity or teaching; truly there is no fixed Dharma that the Tathāgata could preach. In our ancestral school, we do not discuss this matter; simply knowing your own mind is enough, with no further need to deliberate beforehand or worry afterward.' Another verse says: / 'A thousand comparisons cannot match it; / Ten thousand analogies cannot succeed. / The wise cannot know it; / Even the highest worthy cannot recognize it.'"

29.12

Question: "Since you speak of the wordless way and the reality that transcends characteristics, why do you comprehensively cite verbal explanations and broadly elucidate mental practices and marks?"

29.13

Answer: Without words, how could one know wordlessness? Without characteristics, how could one reveal the lack of characteristics? A verse in the Avataṃsaka-sūtra says:
'Understanding that phenomena are not in words,
One skillfully enters the realm of wordlessness,
Yet can manifest verbal teaching,
Which pervades the world like an echo.'
The Vimalakīrtinirdeśa-sūtra says: 'Now, one who preaches the Dharma neither preaches nor demonstrates, neither speaks nor explains; therefore it is said: "You should preach in accordance with the Dharma."' It also says: 'Without leaving behind letters, one explains liberation.' A verse in the Lotus Sūtra says:
'The quiescent characteristic of all phenomena
Cannot be declared in words.
By the power of skillful means,
[The Buddha] preached it to the five monks.'
Another verse says:
'Furthermore, I see bodhisattvas
Resting in dhyāna with palms joined,
Praising the King of Dharmas
With thousands and tens of thousands of verses.'
These are all using wordlessness to reveal words, and using words to reveal wordlessness. Furthermore, a verse in the Avataṃsaka-sūtra says:
'The Buddha takes the Dharma as his body,
Pure as empty space.
The various forms and images he manifests
Cause [beings] to enter into this Dharma.'
Another verse says:
'The physical form is not the Buddha,
Nor indeed are sounds;
Yet not apart from form and sound
Is the Buddha's supernatural power seen.'
The Diamond Sūtra says: 'If one sees that all characteristics are non-characteristics, then one sees the Tathāgata.' These are all using characteristics to reveal the lack of characteristics. Thus wordlessness does not obstruct words, and the lack of characteristics does not obstruct characteristics. Therefore, know that wordlessness is itself words, never having a separate substance; characteristics are themselves non-characteristics—how could there be a different form? Hence a scripture verse says:
'In the non-existent, there are no two;
Nor even is there no-two.
All of the three realms is empty—
This is the vision of the Buddhas.'
Now, within the vision of the Buddhas, could views of existence and non-existence, identity and difference, be established? Therefore a former worthy said: 'Thus the Buddha realized separation from words, yet caused the eight tones to flow beyond the reach of hearing, and expounded the great canon in the dragon palace. Therefore, know that the ultimate principle is not far; when attained through practice, it is profound indeed. Words and images are not near; one who embodies them with an open mind perceives them immediately. The principle beyond words is never cut off; the luxuriant proliferation of profound scriptures is never a genuine proliferation. Hence right within words, one forgets words.' Therefore, the words of wordlessness broadly divide the ocean of teaching; the existence of non-existence towers high in the heaven of meaning. As the commentary and subcommentary on the Vijñaptimātratāsiddhi say in explaining the preface: 'The commentary states: "The words of wordlessness warn like the wind; the existence of non-existence surges like waves." Of these four lines of the commentary, the first two lines reveal the Buddha's fundamental teaching (*maula-deśanā*), and the latter two lines reveal the image-teaching (*pratibimba-deśanā*) in the minds of the hearers. Why? The teaching spoken by the Buddha has no substance apart from mind, so it is called "wordlessness." Because it is manifested from mind, it is called "words." This serves as that which stimulates, like the warning of the wind. That is, based on the Buddha's post-attainment wisdom for benefiting others, the teachings of the three vehicles and twelve divisions appear in profusion, serving as the sovereign condition (*adhipati-pratyaya*) for sentient beings, desiring to cause the characteristics of text and meaning to arise upon the consciousness of the hearers; hence it is called "the words of wordlessness warn like the wind." "The existence of non-existence surges like waves" refers to the arising of the characteristics of text and meaning upon the consciousness of the hearers. Because the teaching arises dependent on the fundamental [Buddha's teaching], it resembles surging waves. Lacking any substance apart from mind, it is called "non-existence." Because it manifests from mind, it is called "existence."' It also says: 'Those who are awakened attain the principle and forget words; those who are deluded grasp the text and miss the import. Those who realize it find that words and principle are of one mind.' Therefore, know that if one enters the mirror of the source, there is no text outside the import to be grasped, and no import outside the text to be revered. Principle and phenomena both dissolve; awakening and delusion both vanish.

29.14

Question: Wisdom arises from meditative concentration (*samādhi*), and truth is verified through quiet contemplation (*dhyāna*). Why do you not instruct people to quiet their thoughts, clear their spirit, and secretly unite with the source while illuminating the substance? Hence it is said: 'Dhyāna can wash away the defilements of desire in the sense faculties, crush the high mountain of the fetters and latencies (*anuśaya*), extinguish the fierce winds of vitarka and vicāra, and block the poisonous arrows of the kleśas.' Why instead do you broadly discuss the general and the particular, explaining that the Buddha spoke of mind, confusing beginners and violating the authentic scriptures?

29.15

Answer: There are four kinds of dhyāna: First, cultivating with deviant views, longing for the higher while detesting the lower—this is the dhyāna of non-Buddhists. Second, believing in correct cause and effect, yet also cultivating with longing and detestation—this is the dhyāna of ordinary worldlings. Third, understanding the principle of the emptiness of persons and realizing the one-sided truth—this is the dhyāna of the Small Vehicle. Fourth, cultivating while comprehending the two emptinesses of persons and phenomena—this is the dhyāna of the Great Vehicle. If one turns one's back on the teachings and only achieves blind realization, it is solely because one's own eye is not clear; if one guards silence and merely sits in foolish dhyāna, one's mind of wisdom will not be bright, vainly giving rise to mistaken conduct and uselessly usurping authentic cultivation. At the beginning of entering the path, both teaching and contemplation must be complete. Grasping the door of contemplation while abandoning the import of the teaching will ultimately result in the foolishness of excessive pride. Complying with others' words while turning one's back on one's own mind will truly incur the ridicule of 'counting others' treasures.' Therefore, the Avataṃsaka explains that accomplishing the wisdom of non-arising first relies on extensive hearing; the Buddhaguhya-sūtra explains that the gate to swift entry into nirvāṇa is entirely due to listening to the Dharma. As a verse in the Buddhaguhya-sūtra says:
'Hundreds of thousands of mute-sheep monks,
Cultivating quiet contemplation without wisdom,
Even after passing hundreds of thousands of kalpas,
Not one of them attains nirvāṇa.
A person of sharp intelligence and wisdom,
Able to listen to and preach the Dharma,
Gathering his thoughts for just an instant,
Will certainly reach nirvāṇa swiftly.'
This verse concerns entering the path for self-benefit. Another scripture verse says:
'Even if one carried [the Buddhas] upon one's head for kalpas numerous as dust and sand,
And offered one's body as a seat throughout the trichiliocosm,
If one does not transmit the Dharma to benefit sentient beings,
One can never truly repay their kindness.'
This verse concerns repaying kindness through benefiting others. The Avataṃsaka explains that a bodhisattva's realization of the light of the wisdom of non-arising is entirely due to skillful, extensive hearing. Furthermore, hearing has the efficacy of aiding contemplation and giving rise to faith, capable of perfecting one's own practice; preaching has the power to sever doubt and bring about Buddhahood, capable of transforming others. Therefore, a verse in the Avataṃsaka-sūtra says:
'Like a jewel in the dark,
Which cannot be seen without a lamp,
If the Buddha-Dharma is not spoken by anyone,
Even the wise cannot comprehend it.'
Therefore, one preaches the complete and sudden teaching to seal sentient beings' minds, opening the door of great giving and bringing about boundless benefit. If one does not instruct people with this, then although there is benefit to others, it is not consummate; the benefit is slight, while the effort expended is great. If one directly points to the self-mind and wholly presents the family treasure, it is like turning out the bag and tipping out the storehouse, offering great giving without restriction, penetrating the fruit and encompassing the cause, culminating in eternal bliss. Therefore, the Fuxing ji says: 'If one transforms people with provisional teachings, although the Dharma gate is opened, it is not called tipping out the storehouse. Now, opening the gate of benefiting beings in the one mind, one tips out the secret storehouse and reveals the true jewel. Since mind is inexhaustible, the storehouse is also measureless; since the storehouse is measureless, the jewels are boundless. Containing all dharmas, it is called a storehouse; the substance of the principle having no deficiency, it is likened to a jewel.' This is revealing the inherently existing storehouse of awakening in sentient beings; it does not come from the outside. The Vimalakīrtinirdeśa-sūtra says: 'An assembly of Dharma-giving has neither before nor after; it makes offerings to all sentient beings simultaneously. This is called an assembly of Dharma-giving.' Master Shen says: 'If one gives rise to a mind of compassion, it accords with the ten directions simultaneously. Of all gifts, none surpasses this; hence it is said to have "neither before nor after."' Master Zhao says: 'Bringing people together through physical location cannot be expected in a single breath; aiding beings with material wealth cannot be made universally complete at one time. Therefore, one whose comprehension knows no boundaries encompasses all without omission; one whose moisture of the Dharma secretly covers beings covers them all at once without shifting time. Thus one can unite the boundless into a single assembly, and the Tao moistens everywhere; when one is empty-minded and embraces virtue, all beings naturally submit. Why cling to the petty wisdom of "moistening each other with foam" while abandoning the great benefit of the rivers and seas? Why set aside the simultaneous nourishment of the Dharma to arrange worldly giving with "before and after"? Now, material nourishment nourishes the body; Dharma nourishment nourishes the spirit. The way of nourishing the spirit resides in secret benefit. Why? Sentient beings transmigrate, taking the endless path of dust; murky and dark, carrying on one after another, none can return on their own. Therefore, the Great Being establishes virtue not for his own sake; a single thought of goodness is entirely for sentient beings. Because it is for sentient beings, practice and vows both bear fruit. When practice bears fruit, one's own merit is established; when vows bear fruit, sentient beings are benefited. When one's own merit is established, one possesses the capacity to assist beings; when sentient beings are benefited, they gain the capacity to reverse the flow. In that case, when the bodhisattva first establishes virtue within, sentient beings already receive benefit without. Why must one wait for feeding, nurturing, and guidance before it counts as benefit? Bodhi is the way of vast salvation. Therefore, when one gives rise to compassion for the sake of bodhi, in a single thought and a single instant, the benefit is boundless.' This, then, is inheriting the light of the mirror of the source, illuminating the entire dharmadhātu—how could anything be left out? As the commentary and subcommentary on the Śūraṅgamasūtra say: 'The spirit of the mind undergoing myriad transformations refers to when one is seated in dhyāna in samādhi: the thousands of differences in demonic states are not recognized. Formerly, a dhyāna master was sitting in the mountains when he saw a filial son carrying a corpse, which he placed in front of the dhyāna master, weeping and saying: "Why did you kill my mother?" The dhyāna master knew this was a demon and thought: "This is a demonic state. If I take an axe and chop it away, can I not gain liberation?" He then took an axe from a post and struck a blow with it. The filial son ran off. Afterwards, he felt his thigh was wet; looking at it, he saw blood, having unexpectedly chopped himself. This occurred because while sitting in dhyāna, views arose in his mind, thereby attracting an external demon to enter the practitioner's mind, unaware that it all originated from his own mind. Or singing and dancing by oneself, and so forth—originally these are images of one's own mind. Therefore, know that if one comprehends mind-only, all states will spontaneously vanish; where outside the mind could there be a separate demonic state? Furthermore, formerly when a dhyāna master was sitting, he saw a pig coming before him. Thinking it was a demon, the dhyāna master slowly reached out and grabbed the pig's snout, pulling it and shouting, "Bring a light!" He then saw that the master was holding his own nose and shouting. One clearly knows it was transformed by the mind. If one simply cultivates correct samādhi, how could there be demonic occurrences? As a scripture says: "Your mind is not clear, taking a thief to be your child." The fifty states of demonic obstruction are all due to the deluded mind acting as a thief and child, stealing the wealth of Dharma and jewels of wisdom within your dharmadhātu, subjecting you to the misery of roaming the three realms in poverty, solitude, and exposure.'

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宗鏡錄 — Classical Chinese