宗鏡錄 32.13

32.13

Answer: There are two kinds of citta. First is the deluded citta arising in accord with defiled conditions, which has no self-substance. It is merely external dust, existing or non-existing in pursuit of objects, arising and perishing along with dust. It is only this citta that is refuted. Although it is said to be refutable, there is nothing refuted, because it lacks an inherent nature. The 'Chapter on Refuting Attachments' in the Śataśāstra states: 'For example, when a foolish person sees a mirage in the heat, he delusionally conceives the notion of water, chasing it until exhausted. A wise person tells him, "This is not water." This is to cut off his conception, not to destroy water. In this way, all phenomena are empty of self-nature; sentient beings grasp at characteristics and become attached. It is to refute this inversion that one speaks of refutation; in truth, there is nothing refuted.' Second is the constantly abiding true citta, which is without change. It is this citta that is established as the mirror of the source. The Vijñaptimātratāsiddhiśāstra states: 'Citta is of two kinds: First is the associated citta, which refers to impermanent deluded consciousness and false conceptualization, associated with kleśas and saṃyojanas. Second is the unassociated citta, which refers to the constantly abiding primary truth, the self-nature pure citta of identical characteristic from ancient times to the present.' What is now said to be refuted is the associated citta. The unassociated citta is established as the fundamental source. Therefore, all paths of self-cultivation and practice, and all boundless doorways of expedient means for transforming others, take citta as the root. When the root is established, the Way is born. Although myriad phenomena are vast, they take the one signlessness as their source. If one wishes to subsume all by raising one, and know the ocean by pointing to its saltiness, it is this constantly abiding, immovable true citta.