[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 32 # 宗鏡錄 32 English (machine translation) 32 - **Language:** English ### [32.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.1) Compiled by Master of Huiri Yongming Monastery, Chan Master Zhijue, Yanshou. ### [32.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.2) Now, the Avataṃsakasūtra is the perfect teaching; it explains that as soon as a single phenomenon arises, retinue-phenomena always arise with it. Why then does the present text solely discuss the non-dual? ### [32.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.3) Answer: What are called retinues are entirely retinues within principle. The tathatā of sentient beings and the tathatā of buddhas are one tathatā without two tathatās. Because the nature of principle is interrelated, the Tathāgata is called the father of the world, and all sentient beings are the children of the buddhas. As for the retinue of Dharma gates: in terms of the Dharma of personal realization, dhyāna-concentration is the father and prajñā is the mother, producing the truly pure dharmakāya. In terms of the Dharma of transforming others, expedient means are the father and loving-kindness and compassion are the mother, producing the responsive and manifest buddha bodies. From the true nature of prajñā, great compassion of identical substance arises. All the adornments of the myriad practices are virtues arising from the nature. There are definitely no dharmas outside the mind to serve as host and companion. As the Prajñāpāramitāsūtra says: 'Those who wish to become personal attendants of the Buddha and his inner retinue, and so forth, should study prajñā.' This is because prajñā is the wondrously sentient nature of mind. Therefore, whenever the buddhas and bodhisattvas perform any actions, they are always inwardly concealed and outwardly manifested, not abandoning the qualities of the Path while displaying the affairs of ordinary beings. As the Chapter on Entering the Dharmadhātu in the Avataṃsakasūtra says: 'Furthermore, good son, the bodhisattva takes the perfection of wisdom (prajñāpāramitā) as mother, skill-in-means as father, the perfection of giving (dānapāramitā) as wet nurse, the perfection of ethical discipline (śīlapāramitā) as foster mother, the perfection of forbearance (kṣāntipāramitā) as ornament, the perfection of vigor (vīryapāramitā) as rearer, the perfection of meditation (dhyānapāramitā) as washer, spiritual friends as instructors, all factors of bodhi as companions, all wholesome dharmas as relatives, all bodhisattvas as brothers, the bodhicitta as home, cultivating according to principle as family rules, the wholesome dharmas of the grounds as the family estate, attaining the forbearances as the family clan, the arising of great vows as family instruction, fulfilling all practices through pure wisdom as compliance with family rules, encouraging the diligent cultivation of the Mahāyāna without interruption as continuing the family lineage, the bodhisattva bound to one birth who receives the water of the Dharma in consecration as the crown prince, and accomplishing vast and true bodhi as purifying the family clan.' The Aṅgulimālīyasūtra says: 'The Buddha said: "All sentient beings possess the tathāgatagarbha; all men are brothers, and all women are sisters. Up to: women possess the buddhagarbha, and men are also like this. Why should one single nature give rise to self-defilement? It is because of this one nature that the Tathāgata purely cultivates brahma-conduct, abides on his own ground, the non-retrogressing ground, and attains the ground of the Tathāgata."' A verse in the Vimalakīrtisūtra says: / 'The perfection of wisdom is the mother of the bodhisattva, / And skill-in-means is the father; / All guides of the multitude / Are without exception born from these. / Dharma-joy is taken as wife; / The mind of loving-kindness and compassion is the daughter; / The wholesome mind of sincerity and truth is the son; / And ultimate emptiness and tranquility are the dwelling. / The disciples are the multitude of defilements, / Turned according to one's wish; / Spiritual friends are the factors of the Path: / By these one achieves right enlightenment. / The various perfections and dharmas are peers and companions, / And the four means of embracing are the singing girls; / Singing and chanting the words of the Dharma, / They take this as their music. / The garden and park of dhāraṇī, / The forest grove of undefiled dharmas, / The pure and wondrous flowers of the awakening mind, / And the fruit of the wisdom of liberation; / The bathing pond of the eight liberations, / Filled to the brim with the water of concentration; / Spread with the flowers of the seven purities, / It bathes this unstained person. / The five superknowledges gallop like elephants and horses, / The Great Vehicle is taken as the cart; / Steered by one mind, / One roams upon the eightfold correct path. / Adorned in countenance with the complete marks, / The secondary signs embellish one's posture; / Conscience and shame are the supreme robes, / And the profound mind is the flower garland. / Richly endowed with the seven treasures of wealth, / Instructing so as to increase them; / Cultivating as taught, / Dedication is the great profit. / The four dhyānas are the seat, / Born from pure livelihood; / Much learning increases wisdom, / Serving as the sound of one's own awakening. / The food of the Dharma of ambrosia, / The flavor of liberation is the drink; / Purifying the mind through bathing, / The categories of morality are the scented ointment. / Destroying the thieves of kleśa, / Valiant and robust beyond compare; / Subduing the four kinds of māras, / One hoists the banner of victory and establishes the bodhimanda.' / The Commentary of Chongfu says: 'Actual virtues provide internal sustenance, nurturing like a mother; expedient means encompass externally, delivering beings and being termed the father. Inwardly realizing the profound Dharma pleases one's own wisdom-mind, joy and bliss filling the breast; hence it is named the wife.' Master Zhao says: 'The mind of loving-kindness and compassion is empty and complies outwardly; its nature is gentle and soft, conforming to things without resisting; hence it is like a daughter. The wholesome mind has great strength, eradicating evil to its very source and according with true realization; hence it is named the son. The principle of the twofold emptiness that is realized is one's dwelling: outwardly shielding from the wind and rain of the six dusts, and inwardly expelling the vermin of the three poisons. Furthermore, that which is not truly essential is only visited temporarily from time to time; emptiness is the source of principle, taken as the permanent dwelling; hence it says "ultimate emptiness and tranquility are the dwelling." Being able to transform sentient beings of defilement to accomplish the buddhadharma: what were once the master of ignorance and the māra-king of affection are now converted to follow the Path and called disciples; hence it says "the disciples are the multitude of defilements, turned according to one's wish." Up to: the spiritual friends of the thirty-seven factors \[of bodhi\] and the Dharma-companions of the six pāramitās and myriad practices are true path-companions, assisting in the completion of bodhi. The four means of embracing widely encompass, causing people to rejoice, like singing girls; praising and chanting the words of the Dharma causes people to delight in the flavor, like music. Taking dhāraṇī as the park, it can subsume all dharmas; taking the undefiled as the forest, it can eliminate burning anguish; through the pure and wondrous flowers of the seven factors of awakening, one accomplishes the wisdom-fruit of the eight liberations; the crystal-clear water of concentration constantly blossoms with the flowers of awakening. Using the One Vehicle as the cart and the five superknowledges as the horses, steered by the one mind, one travels along the eightfold correct path. Up to: the wondrous marks adorn one's countenance, the secondary signs embellish one's form, conscience and shame are the robes, the profound mind is the garland, possessing the wealth of the seven noble ones, occupying the seat of the four dhyānas, entering the treasure house of much learning, born from pure livelihood, drinking the syrup of the single flavor of liberation, obtaining the ultimate food of ambrosia, destroying the eighty thousand kleśas, accomplishing the five-part dharmakāya, subduing the four kinds of māra-armies, and perfecting the path of the three bodhis. Whether host or companion, cause or condition, all are the unfurling and rolling up of the mirror of the source, the substance and function of the mind; never has a single dharma been established that arose from the outside. ### [32.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.4) Tiantai's Commentary on the Vimalakīrtinirdeśa asks: 'Why is it that at every point, matching with Dharma gates, such explanations are made in terms of contemplating the mind? Was this necessarily the Buddha's intention?' ### [32.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.5) The answer says: If one were to say that within the sūtras there is no meaning of explaining by matching with Dharma gates, then in this sūtra's Chapter on the Buddha Path, Bodhisattva Samantarūpasaṃdarśana asked Vimalakīrti: 'Householder, who are your parents, wife, children, relatives, retinue, and so forth?' The Great Being answered in verse, saying: 'The perfection of wisdom is the mother of the bodhisattva,' and so forth. Since Vimalakīrti was a lay bodhisattva, how could he have lacked parents, wife, children, and a home? Yet he did not answer according to external facts, but answered entirely in terms of inner practice and Dharma gates. One should know that the buddhas and bodhisattvas, without giving up the qualities of the Path, manifest the affairs of ordinary beings; although they manifest ordinary affairs, they all inwardly express the qualities of the Path. For instance, the place of the Buddha's parinirvāṇa was between the twin trees, four withered and four flourishing: how could one take them merely to be wooden trees? Moreover, the sincere words of the Tathāgata all represent the partial and complete, the withered and flourishing. Now, being in the Āmrapālī grove in Vaiśālī and wishing to expound the Dharma gate of inconceivable liberation, he did not abandon the qualities of the Path but manifested traces identical to the ordinary, dwelling in Vaiśālī: does this not represent the Dharma gate in which the ultimate stage abides? When the Avataṃsakasūtra explains the ten cities and the ten parks, could they merely be worldly cities and parks? The later text of this sūtra, the Chapter on Bodhisattva Practice, says: 'Whatever deportment the buddhas assume in advancing and stopping is nothing other than buddha-work.' How could one interpret them entirely as mundane affairs and not reflect at all on the inconceivable teachings of the buddhas and bodhisattvas, and on their matters of expedient, secret expression? Furthermore, the Lotus Sūtra says: 'If one wishes to preach this sūtra, one should enter the room of the Tathāgata, put on the robe of the Tathāgata, and sit on the seat of the Tathāgata. The room of the Tathāgata is the mind of great loving-kindness and compassion; the robe of the Tathāgata is gentleness and forbearance; the seat of the Tathāgata is the emptiness of all dharmas.' ### [32.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.6) Question: In the Mahāyāna of the sudden teaching of the Avataṃsaka, one may explain the various Dharma gates in terms of practice; but in these Vaipulya sūtras and the Hīnayāna teachings, how can one also explain the meaning in terms of the practice of contemplation? ### [32.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.7) Answer: Since this sūtra says, 'The liberation of the buddhas should be sought within the mental actions of sentient beings,' if one did not treat it in terms of the practice of contemplation, how would it accord with this text? If one did not match the Āmrapālī grove in Vaiśālī with the various Dharma gates, then one could not explain it in terms of contemplating the mind; how then could one seek the liberation of the buddhas within the mental actions of sentient beings? If one does not seek liberation within mental actions, how can one abide in inconceivable liberation? If one does not abide in inconceivable liberation, how can one see the buddha-lands undergo transformative manifestations at will within a single pore, as explained in the Chapter on the Inconceivable? Furthermore, how could it be like what is explained in the Lotus Sūtra, that with the body faculty purified, all the lands of the ten directions appear within the body? And how could it be like what the verses of the Avataṃsakasūtra say: 'Immeasurable worlds all arise conditioned by mind; immeasurable buddha-lands all appear within a single pore'? As for the previous question stating that the Hīnayāna cannot be explained in terms of contemplating the mind: why, in the Śrāvaka sūtras, when the Buddha spoke eleven dharmas for the ox-herder, did each and every one inwardly correspond to the bhikṣu's contemplation of mind? Are such examples as these not cases of matching with various Dharma gates to explain the meaning through contemplating the mind in the Vaipulya and Tripiṭaka sūtras? Therefore, we know that both teachings of definitive meaning and teachings of provisional meaning are definitive meaning, because there is only the one mind. Hence it is said: 'When a rounded capacity faces the teaching, there is no teaching that is not rounded; when the mind of principle engages affairs, there is no affair that is not principle.' It is also said: 'When the faculties are feeble, the dharma is inferior; when the vessel is broad, the Path is rounded.' ### [32.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.8) Question: This source is profound and mysterious, its nature spontaneously natural, not produced by productive causes, but only revealed by revealing causes. Why do you extensively expound the diverse gates of practice within the realm of existence? ### [32.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.9) Answer: When one wonderfully penetrates distinct categories, then dharma by dharma shares the same purport; when one skillfully comprehends different paths, then thing by thing is entirely such. What is called a revealing cause means that the virtues of the nature become manifest in the true mind; hence it is called a revealing cause. A productive cause also means being able to produce the six pāramitās and myriad practices within the mind of faith; hence it is called a productive cause. Both productive and revealing are of the mind; principle and practice are not external. If one does not understand this, grasping and rejecting take myriad forms; once one enters this source, naturally there is neither higher nor lower. Existence in the three realms is the function of bodhi; root and branch pervade each other, and emptiness and existence interpenetrate. How could it be identical to blank nothingness or inert existence? As the Mahāprajñāpāramitopadeśa says: 'There are two kinds of emptiness: first, wholesome emptiness, where one ardently cultivates all practices yet realizes that their nature is empty; second, unwholesome emptiness, where one indulges in unwholesome dharmas and wishes to dismiss them as empty.' Now we discuss unobtainable emptiness: this emptiness is not separate from dharmas, and dharmas are not separate from this emptiness. One should know that all dharmas tend toward emptiness: just as the space where a vase is located is not different from the space of the realms of the ten directions, so all space in the ten directions tends toward the space of the vase. The Huayan lun says: 'If one only cultivates emptiness without ideating the dharmakāya, then one cannot generate functions from wisdom; if one exclusively generates ideation and does not see the signless dharmakāya, then it is purely conditioned.' It also says: 'Such great compassion, such wisdom, and such myriad practices are all to nourish the wisdom and great compassion of first entering the household of the Buddha at the dwelling of initial resolve, making one accustomed to mastery; time does not change, dharmas do not differ, and wisdom does not alter. It is like bamboo and reeds growing according to their old pattern: between the initial emergence and the end, there is no coarseness or fineness. It is also like a child just born who later grows to be an adult: there is no difference in being an adult.' Thus we know that the diverse gates of practice all enter into ultimate emptiness, without differentiation. ### [32.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.10) As Bodhisattva Nāgārjuna asked: 'If a bodhisattva knows that the Buddha is a field of merit and that sentient beings are not fields of merit, this is not the bodhisattva's dharma. By what power is a bodhisattva able to make the Buddha and animals equal?' ### [32.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.11) He replied: Because of the power of the prajñāpāramitā, a bodhisattva cultivates the mind of ultimate emptiness with regard to all phenomena. Therefore, he makes no distinction regarding any phenomenon. Just as an animal is born of the coming together of the five aggregates, twelve entrances, and eighteen realms, and is merely named an 'animal', the Buddha is also like this: born of the coming together of all wholesome dharmas, he is provisionally named 'Buddha'. If someone pities sentient beings, they obtain immeasurable merit; if toward the Buddha they give rise to grasping and evil conditions, they commit immeasurable sin. Hence one knows that all phenomena are ultimately empty; therefore, one does not look down upon animals, nor does one grasp with mind to revere the Buddha. Furthermore, the true characteristic of all phenomena is the signlessness of all phenomena. Within this signlessness, one does not differentiate between Buddha and animal. Differentiating would simply be grasping at characteristics. For this reason, one views them equally. Therefore, a verse from a sūtra states: 'Within all phenomena, one enters entirely through equal contemplation.' The Dafa ju jing says: 'As for the meaning of nirvāṇa, it is inherently present from the origin and not created by human effort; hence it is called nirvāṇa. Moreover, true nirvāṇa refers to all worlds, down to existence or non-existence; all such things are completely named nirvāṇa. If one grasps at characteristics and makes distinctions, then it is not nirvāṇa.' Hence, if one sees a single phenomenon as different, one loses the foremost-truth doorway of mind-only and it becomes a demonic deed. Therefore, the Mahāsaṃnipātasūtra states: 'Generating notions of difference regarding sentient beings is the work of Māra. Disdaining conditioned merit is the work of Māra.' Thus the Tiantai commentary on the Vimalakīrtinirdeśasūtra states: 'Dwelling in this contemplative mind, one sees neither the sign of stinginess nor the sign of giving, yet one can compassionately benefit sentient beings. With all material wealth, one rescues the poor and destitute, initiates all meritorious deeds, makes offerings to the Three Honored Ones, repairs the old and constructs the new, and rejoices in and encourages goodness. If one is an elder practicing giving in a single village and expounding the Dharma on the basis of giving, then the poor people of that village and the four assemblies who receive the giving will feel gratitude and admire his virtue; not only will they turn their minds to receive transformation, but their stingy minds will gradually diminish, and they will also emulate this donor in relinquishing wealth to cultivate merit. If one is in a single county, and the magistrate and officials abide in the mind of correct contemplation, able to give wealth and Dharma with whatever resources they have, then the poor people and four assemblies receiving giving throughout the county will likewise turn their minds to transformation, their stingy minds will naturally cease, and they will relinquish wealth to cultivate merit, causing benefit to flourish. This extends even to a single jurisdiction or an entire state: when rulers, officials, heavenly kings, and emperors abide in the mind of correct contemplation and see neither stinginess nor giving, loving the poor people with all their resources, distributing bounty, and skillfully teaching the Dharma of the four teachings, then all the poor people and the four assemblies within the prefectures and state will bear gratitude and admire their virtue, revere them, turn their minds to them, serve them, draw near to them, and receive the Way. Thereby, their stingy minds will gradually diminish, and they will all be able to bestow gifts, cultivate all meritorious deeds, transform each other, bestow kindness and spread virtue, keeping the correct Way in mind. In this way, across all prefectures and jurisdictions, the people of the entire nation—the good and the bad, the wise and the accomplished in the Way—are like one lamp lighting hundreds of thousands of lamps: while the original lamp remains serene, the other lamps spread everywhere, so that all darkness becomes light, and the illumination never ends. This is the four assemblies, elders, officials, and rulers dwelling in the dānapāramitā doorway of the inexhaustible lamp, gathering in all sentient beings. These gathered sentient beings will, in the future, whether lay or monastic, become their retinues, relatives, ministers, subjects, or disciples, born together in a pure land with magnificent objective recompense and immeasurable seven treasures, encountering the Buddha, hearing the sutras, and opening their minds to the Way. If these donors attain the acceptance of the non-arising of dharmas and dwell in inconceivable liberation, when the time arrives for the sentient beings gathered by giving in the past to attain the Way, these donors will manifest the attainment of correct awakening in a land with which they have affinity. The sentient beings gathered by giving in the past will all come to that land, able to renounce everything and cultivate the path of the three vehicles. If they hear the Lotus Sūtra's teaching of opening the Buddha's knowledge and vision, they will enter the Great Vehicle together, ride this jewel vehicle, roam in the four directions, and disport in bliss. This is none other than the Great Being Vimalakīrti—why go elsewhere to Vaiśālī to seek another Vimalakīrti? Hence, one knows that if one can comprehend this inexhaustible principle of the one mind of tathatā, then all the six pāramitās, the four means of embracing, and the myriad practices will all be inexhaustible. Transmitting and revealing it to other minds will likewise be inexhaustible, even interpenetrating layer upon layer and unfolding limitlessly, like an inexhaustible lamp casting shadows and dividing light throughout the dharmadhātu. Not only is Vimalakīrti myself, but in truth he is of the same company as the thousand sages. With a mind purely practicing salvation, Avalokiteśvara appears; constantly exercising the intention of great compassion, Maitreya descends to be born. Thus, whatever one encounters verifies the Dharma doorways, and wherever one's eyes fall becomes an ocean of vows. High mountains and low waters together turn the fundamental Dharma wheel; large and small, scaled and feathered creatures everywhere manifest the samādhi of the physical body. Hence, function arises from substance, and function is of itself all-pervading; practice is accomplished through nature, and practice is limitless. As in the Contemplation of Returning to the Source, two functions are distinguished from the substance of one's own nature: First is the constantly abiding function of the ocean-seal reflecting all phenomena, which refers to the original awakening of tathatā. When delusions are exhausted and the citta is clear, myriad images appear together, just like the great ocean giving rise to waves due to the wind; if the wind stops and the waves cease, the ocean water is clear and pure, and no image fails to appear. Second is the unimpeded, universally illuminating function of the dharmadhātu, which is the Huayan samādhi. It refers to broadly cultivating the myriad practices, matching the principle to accomplish virtue, and pervading the dharmadhātu to realize bodhi. Why are these two functions distinguished? The former ocean-seal function is the fundamental function, also called practice of principle, and also called inherent virtue of nature. The latter Huayan function is cultivated accomplishment, also called practice of phenomena, and also called cultivated virtue. These two depend on each other to accomplish their great function: through cultivation the nature is revealed, and through the nature cultivation is accomplished. If there were no nature, cultivation could not be accomplished; if there were no cultivation, the nature would not be revealed. Therefore, apart from nature there is no cultivation, and apart from cultivation there is no nature. Thus it is said that the manifestation of all phenomena must be simultaneous, and in the single realm of principle there is no before or after. These are two yet not two, and not two yet two. How so? Because the ocean-seal function is fundamentally possessed as what is manifested—meaning the own-nature of tathatā has the sense of universally illuminating the dharmadhātu. The Huayan function is that which manifests—because cultivated accomplishment accords with principle and can accomplish the myriad practices. Since that which manifests and what is manifested differ, and root and branch seem distinguished, they are neither one nor different, able to accomplish wondrous practice. ### [32.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.12) Question: Since citta is taken as the source, why do the teachings also speak of treatises refuting form and citta? Furthermore, which citta can be taken as the source, and which citta can be refuted? ### [32.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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. ### [32.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.14) Question: The awakened nature of sentient beings is naturally so and spontaneous. Why rely on causal conditions and textual analysis to explain it? When there is originally no wound, do not injure it! ### [32.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.15) Answer: If you grasp this nature as definitely spontaneous, you must be able to demonstrate presently that there is a principle of spontaneity. Now, as for the original nature, what phenomenon does it take as its self-substance? As the Śūraṅgamasūtra states, the Buddha told Ānanda: 'I have now given you such expedient explanations and spoken to you of the truth, yet you still have not awakened and mistakenly think it is spontaneous. You must clearly distinguish what spontaneous substance it has. Examine this wondrous, bright seeing: what does it take as its own self? Does this seeing take light as its self, or darkness as its self, or emptiness as its self, or obstruction as its self? Ānanda, if it took light as its self, it should not see darkness. If it took emptiness as its self-substance, it should not see obstruction. In this way, even if it took all the characteristics of darkness and so forth as its self, then at the time of light, the nature of seeing would be cut off and annihilated—how could it see light?' Hence we know that the eternal nature does not arise following conditions. If it took illusory dharmas like light and darkness as its self-substance, then when the conditions of light, darkness, and so forth dispersed, this nature should be cut off and annihilated accordingly. ### [32.16](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.16) Question: Since the original nature is not spontaneous, it must be a nature of causal conditions. ### [32.17](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.17) Answer: If this nature has cause and condition as its substance, we must now inquire what dharma serves as the cause and what dharma serves as the condition. One must definitively determine its true nature of substance. As the sūtra states: Ānanda said, “If this wondrous seeing-nature is not natural spontaneity, I now understand that it is of the nature of cause and condition. My citta is not yet clear, and I consult the Tathāgata: what is the meaning of this? How does it accord with the nature of cause and condition?” The Buddha said, “You speak of cause and condition. I ask you again: you now have seeing through the presence of the seeing-nature before you. Does this seeing exist because of brightness, because of darkness, because of space, or because of obstruction? Ānanda, if it exists because of brightness, you should not see darkness; if it exists because of darkness, you should not see brightness. So too for its being caused by space and obstruction, exactly as with brightness and darkness. Furthermore, Ānanda, does this seeing have seeing conditioned by brightness, conditioned by darkness, conditioned by space, or conditioned by obstruction? Ānanda, if it exists conditioned by space, you should not see obstruction; if it exists conditioned by obstruction, you should not see space. So too for its being conditioned by brightness and darkness, exactly as with space and obstruction. You should know that this refined awareness, wondrous and bright, is neither cause nor condition, nor is it natural spontaneity, nor is it not natural spontaneity; there is neither non-existent nor not non-existent, neither is nor is not. It is free from all characteristics and is identical to all dharmas. How can you now set your citta upon it and attempt to differentiate it through the nominal characteristics of worldly frivolous discourse? It is like rubbing empty space with the palm of your hand: you only wear yourself out. How could empty space yield to your grasp?” Ānanda addressed the Buddha, saying: “World-Honoured One, if the wondrous nature of awareness is neither cause nor condition, why does the World-Honoured One constantly proclaim to the bhikṣus that the seeing-nature has its four kinds of conditions—namely, conditioned by space, conditioned by brightness, conditioned by the citta, and conditioned by the eye? What is the meaning of this?” The Buddha told Ānanda, “When I speak of worldly characteristics of cause and condition, it is not the primary truth. Ānanda, I ask you again: people of the world say, ‘I can see.’ What is called seeing, and what is called not seeing?” Ānanda said, “People of the world see various characteristics because of the light of the sun, moon, and lamps, and this is called seeing. If these three kinds of illumination are absent, then they cannot see.” \[The Buddha said,\] “Ānanda, if the time when brightness is absent is called not seeing, then one should not see darkness. If one must see darkness, this is merely the absence of brightness; how is it an absence of seeing? Ānanda, if when in darkness one does not see brightness, this is called not seeing, then now when in brightness one does not see the characteristic of darkness, this too should be called not seeing. Thus both characteristics are called not seeing. If these two characteristics mutually usurp each other, it is not that your seeing-nature temporarily ceases to exist between them. Hence you should know that both are called seeing; how is it not seeing? Therefore, Ānanda, you should know now that when seeing brightness, the seeing is not the brightness; when seeing darkness, the seeing is not the darkness; when seeing space, the seeing is not the space; when seeing obstruction, the seeing is not the obstruction. These four meanings having been established, you should further know that when seeing seeing, the seeing is not the \[seen\] seeing: seeing is still apart from \[the seen\] seeing, and seeing cannot reach it. Why then do you still speak of cause and condition, natural spontaneity, and the characteristics of combination? You śrāvakas are narrow, inferior, and without discernment, unable to penetrate the pure true characteristic. I instruct you now: you should reflect well, and do not become weary on the wondrous path of bodhi.” Therefore we know that speaking of cause and condition and natural spontaneity all belongs to worldly discourse, and discussing existence and non-existence, the real and the conventional, is entirely the discriminating consciousness-mind. At the time of the seeing-nature, how could looking and listening remain? At the juncture of illumination, how could it fall into speech and thought? ### [32.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.18) Question: Since this wondrously bright nature is neither cause and condition nor natural spontaneity, then there is no single dharma that is not born from combination. For example, without the tathatā that is realised, by what means could the wondrous jñāna that is capable of realising it be aroused? Thus the combination of realm and jñāna can constitute the seeing-nature. ### [32.19](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.19) Answer: If there were tathatā outside jñāna, it could be that which is realised; if there were jñāna outside tathatā, it could be that which realises. Now, outside jñāna there is no tathatā, and outside tathatā there is no jñāna. What dharma would you take to be combination or non-combination? As the sūtra states: The Buddha told Ānanda, “Although you previously awakened to original awareness, wondrous and bright, whose nature is neither cause and condition nor natural spontaneity, you are still not clear that such awareness is fundamentally neither born of combination nor non-combination. Ānanda, I now ask you again concerning external objects: you still harbour doubts of your own based on the nature of various causes and conditions formed by the combination of vain imaginings of all worldly realms, thinking that the citta realising bodhi arises from combination. Then, as for your present wondrously pure essence of seeing, does it combine with brightness, does it combine with darkness, does it combine with open passage, or does it combine with obstruction? If it combines with brightness, consider your viewing of brightness: when brightness is present, where does it blend with seeing? Can the characteristic of seeing be distinguished? What form does it blend into? If it is not seeing, how does one see brightness? If it is seeing itself, how does one see seeing? If seeing is necessarily complete, where does it combine with brightness? If brightness is complete, it should not combine with seeing. Seeing must be distinct from brightness; if they blend, they lose the names of 'seeing' and 'bright'. Blending and losing the nature of brightness, 'combining with brightness' makes no sense. The same applies to darkness, open passage, and all obstructions. Furthermore, Ānanda, does your present wondrously pure essence of seeing unite with brightness, unite with darkness, unite with open passage, or unite with obstruction? If it unites with brightness, then when darkness arrives and the characteristic of brightness has already ceased, this seeing does not unite with darkness; how then does it see darkness? If when seeing darkness it does not unite with darkness, and unites with brightness, it should not see brightness. Since it does not see brightness, how could it unite with brightness and clearly know brightness, not darkness? The same applies to darkness, open passage, and all obstructions.” Ānanda addressed the Buddha, saying: “World-Honoured One, as I consider it, is this source of wondrous awareness not combined with the various conditioned dust-objects and the thoughts of the citta?” The Buddha said, “You now say again that awareness is not combined. I ask you again: if this wondrous essence of seeing is not combined, is it not combined with brightness, not combined with darkness, not combined with open passage, or not combined with obstruction? If it is not combined with brightness, there must be a boundary between seeing and brightness. Look carefully: where is brightness, and where is seeing? Between seeing and brightness, where is the boundary? Ānanda, if within the limit of brightness there is certainly no seeing, they do not contact each other; one would not know of oneself where the characteristic of brightness is, so how could a boundary be established? The same applies to darkness, open passage, and all obstructions. Furthermore, if the wondrous essence of seeing does not unite, does it not unite with brightness, not unite with darkness, not unite with open passage, or not unite with obstruction? If it does not unite with brightness, then the natures and characteristics of seeing and brightness are contrary and incompatible, like the ear and brightness having no contact at all. If seeing does not even know where the characteristic of brightness is, how can you discern the principle of uniting or not uniting? The same applies to darkness, open passage, and all obstructions.” …and further, the Buddha told Pūrṇa, “Although you have eliminated doubt, the remaining delusions are not yet exhausted. I now ask you again using present worldly matters. Have you not heard that in the city of Śrāvastī, Yajñadatta suddenly one morning looked in a mirror at his face, loved the head in the mirror whose eyebrows and eyes could be seen, and was angered with his own head because he could not see his face and eyes, taking it for an evil spirit and running about wildly for no reason? What do you think: for what cause did this man run about wildly without reason?” Pūrṇa said, “That man's mind was deranged; there was no other cause.” The Buddha said, “Wondrous awareness is bright and round, fundamentally round, bright, and wondrous. Since it is called delusion, how could it have a cause? If it had a cause, how could it be called delusion? From various vain imaginings, they mutually cause one another; accumulating delusion upon delusion through dust-like kalpas, even though the Buddha illuminates it, they still cannot return. Such a cause of delusion exists of itself due to delusion; when one recognises that delusion has no cause, delusion has nowhere to rely. Since it does not even arise, what could there be to cease? One who attains bodhi is like an awake person speaking of things in a dream: even if his citta is refined and bright, by what cause or condition could he obtain the objects in the dream? How much less so when without cause there is fundamentally nothing at all! Just as that Yajñadatta in the city: what cause or condition did he have to be afraid of his head and run? When the madness suddenly rested, the head was not obtained from outside; and even before the madness rested, what had been lost? Pūrṇa, such is the nature of delusion; where could its cause lie? You simply do not follow the three continuous sequences of worldly karma, fruits, and sentient beings; because the three conditions are cut off, the three causes do not arise. Then the Yajñadatta in your citta—his mad nature will rest of itself. Resting is bodhi. The supremely pure and bright citta fundamentally pervades the dharmadhātu; it is not obtained from others, so why rely on laborious and arduous practice and realisation?” …and further, the Buddha told Ānanda, “Just as with Yajñadatta in the city, if the causes and conditions of his mad nature can be eliminated, then the non-mad nature will naturally emerge. The principle of causes, conditions, and natural spontaneity is exhausted in this. Ānanda, Yajñadatta's head was naturally spontaneous to begin with; it was so of itself, and there was nothing 'so' that was not 'self'. By what cause and condition did he fear his head and run about wildly? If a naturally spontaneous head became mad through causes and conditions, why did it not naturally be lost through causes and conditions? The fundamental head was not lost; the madness and fear arose falsely, without ever changing. Why rely on causes and conditions? If the fundamental madness was naturally spontaneous, fundamentally having madness and fear, where did the madness hide before he became mad? If non-madness is naturally spontaneous and the head is fundamentally without falsity, why did he run about wildly? If one awakens to the fundamental head and recognises the wild running, then cause, condition, and natural spontaneity are all frivolous discourse. Therefore I say: when the three conditions are cut off, that is the bodhi-citta. When the bodhi-citta arises, the arising-and-ceasing citta ceases. This is merely arising and ceasing; when ceasing and arising are both exhausted, this is the effortless path. If there were natural spontaneity, it would thus be clear that the naturally spontaneous citta arises and the arising-and-ceasing citta ceases; this too would be arising and ceasing. That which is free from arising and ceasing is called natural spontaneity. Just as when various worldly characteristics blend into a single substance, it is called the nature of combination; that which is not combination is called the original nature. The original is not 'so', and combination is not 'combining'. When both combination and spontaneity are transcended, and transcending and combining are both negated, only this phrase is called the dharma free from frivolous discourse. Bodhi and nirvāṇa are still far away.” The commentary says: As for “if one awakens to the fundamental head and recognises the wild running, then cause, condition, and natural spontaneity are all frivolous discourse”: if one truly illuminates and awakens to the fundamental head, the single spiritual true nature is neither moving nor still, neither gained nor lost, neither arising nor ceasing, neither combining nor separating. Then one knows that from beginningless time, wandering forlornly in the three realms and running wildly through the six destinies, being confused and inverted, being false and empty—all are formed from emotional thought and stirred by the consciousness-mind. Then one knows that the true nature of original awareness is neither cause nor condition, nor is it natural spontaneity, nor is it not natural spontaneity, nor is it combining, nor is it uniting, nor is it not combining and uniting; all \[such notions\] become frivolous discourse, all falling into perverse thinking. Furthermore, how could the non-abiding true mind preserve nominal characteristics or a location? If one wishes to use the consciousness-mind to calculate, or sentences and meanings to measure, in order to seek the real, it is like tethering the wind or chasing shadows—could this be logically so? Therefore the ancestral master said: “Neither natural spontaneity nor cause and condition, / it is the wonder within wonder, the mystery within mystery. / The myriad phenomena appear within the light; / seeking it, one sees no root or source.” The analysis above is for those who do not recognise their fundamental head and do not realise they are running wildly, leading them to leave propositions, end negations, and cut off the paths of words and thought. Only this begins to remove worldly differentiating frivolous discourse. In the great path of one's own seeing-nature, this is still far off. One must personally reach it without waiting for further words. It is like a mirror reflecting a face: mind and eye must directly correspond. Like a person drinking water, only then can one know for oneself whether it is cold or warm. Therefore it is said: “Only through realisation is it known; it is difficult to fathom.” Those who have not reached it are in vain wildly confused of themselves. ### [32.20](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.20) Question: The Dharma-gates are immeasurable, and all have the efficacy of shattering attachments and revealing the path. Why do you exclusively praise the one mind and take it as the main framework? ### [32.21](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32.21) Answer: This is the very beginning of the arising of delusion, the start of the revelation of reality, the root of confusion and awakening, and the source of defilement and purity. Therefore it is said: ‘That which is supremely wondrous, numinous and pervasive is designated the Way.’ Thus outside citta there is no Way, and outside the Way there is no citta. It is subtle, wondrous, and exceedingly deep; it is not the realm of ordinary people or followers of the Hinayāna. Bodhisattvas know it partially; only a Buddha penetrates it completely. Because those of the two vehicles only awaken to the four dwelling-places \[of affliction\] and do not comprehend avidyā, the consciousness arisen from this avidyā is not their sphere. At the beginning of the ten faiths, when a bodhisattva first generates the mind \[of bodhi\], they contemplate the substance of cause and effect in the dependent origination of the fundamental consciousness's own-nature, and thereby succeed in establishing right faith. The Saṃgraha says: ‘When a bodhisattva first arises, they should first contemplate the real causes and conditions of all phenomena.’ This is what is meant. The real causes and conditions are none other than the one mind, the fundamental consciousness. This, then, is the start of the revelation of reality. The Awakening of Faith says: ‘Because of not awakening to the one dharmadhātu, citta does not correspond; avidyā discriminates, giving rise to all defiled minds.’ The ‘one dharmadhātu’ means that the non-dual true citta is the one dharmadhātu. This does not mean ‘one’ in the sense of counting; it means that it is empty, interfused, equal, and non-dual in accordance with principle, and is therefore called ‘one’. This, then, is the very beginning of the arising of delusion. Furthermore, it is because of not recognizing avidyā that one becomes a sentient being, and by fully comprehending this avidyā one becomes a Buddha. This, then, is the root of confusion and awakening. Furthermore, the one dharmadhātu in its entirety serves completely as the gate of arising and ceasing, and in its entirety serves completely as the gate of tathatā. Accompanying the dharmadhātu leads to escape and liberation; opposing the dharmadhātu leads to bondage and saṃsāra. This, then, is the source of defilement and purity. For this reason, the thousand sages look up to it as mother and teacher; the host of worthies take refuge in it as sovereign and guide. It is the framework and backbone of all sūtras, the compass of all phenomena. To speak of it in essence, nothing exceeds this. Therefore a sūtra says: ‘Citta is the root of phenomena; citta creates heaven, citta creates hell.’ If one were separated from the citta of sentient beings, what other ultimate or conventional matters would there be? For all phenomena are merely like shadows and echoes. As Layman Xiang said: ‘Shadows arise from forms; echoes follow upon sounds. Playing with the shadow wearies the form, not knowing that the form is the root of the shadow; raising the voice to stop the echo does not recognize that the sound is the source of the echo. Seeking nirvāṇa by eliminating the body of affliction is likened to removing the form to search for the shadow; seeking the Buddha-Way by departing from the citta of sentient beings is likened to silencing the sound to search for the echo.’ Hence we know that confusion and awakening are of a single track; foolishness and wisdom are not distinct. Giving names where there are no names, right and wrong arise based on those names; establishing principles where there are no principles, disputations arise based on those principles. What is illusory is not real—who is wrong and who is right? What is false is not substantial—what exists and what is empty? One should know that gain is without anything gained, and loss is without anything lost. Therefore we know that if one merely comprehends the one mind, all phenomena are calm and extinguished. As the Avataṃsaka-sūtra states, the elder Muktaka said to Sudhana: ‘If I wish to see the World of Peace and Bliss and the Tathāgata Amitābha, I see them as soon as I wish. If I wish to see the World of Sandalwood and the Tathāgata Vajraprabhāsa; the World of Wondrous Fragrance and the Tathāgata Ratnaprabhāsa; the Lotus World and the Tathāgata Ratnapadmaprabhāsa; the World of Wondrous Gold and the Tathāgata Śāntaprabhāsa; the World of Abhirati and the Tathāgata Akṣobhya; the Well-Abiding World and the Tathāgata Siṃha; the Mirror Light World and the Tathāgata Candrabodhi; the World Adorned with Precious Lions and the Tathāgata Vairocana—all such \[Buddhas\] I see immediately. Yet that Tathāgata does not come here, nor does my body go there. I know that all Buddhas and my own citta are both like dreams; I know that all Buddhas are like reflections and shadows, and my own citta is like water; I know that all the physical marks of all Buddhas and my own citta are both like illusions; I know that all Buddhas and my own citta are both like echoes. Because I know thus and remember thus, the Buddhas I see all come from my own citta. Good son, you should know that a bodhisattva cultivates all Buddha-dharmas, purifies all Buddha-kṣetras, amasses wondrous practices, tames sentient beings, gives rise to great vows, enters into sarvajñā, attains sovereignty, playfully wanders in the inconceivable gate of liberation, attains the Buddha's bodhi, manifests great supernormal powers, goes everywhere throughout all dharmadhātus in the ten directions, and universally enters all kalpas with subtle wisdom—all such things come entirely from their own citta. Therefore, good son, you should assist your own citta with wholesome dharmas; you should moisten your own citta with the water of the Dharma; you should purify and govern your own citta regarding sense-objects; you should strengthen your own citta with vigor; you should make your own citta broad and open with forbearance; you should make your own citta pure and white with realization of wisdom; you should make your own citta bright and sharp with wisdom; you should open and develop your own citta with the Buddha's sovereignty; you should make your own citta vast with the Buddha's equality; you should illuminate and inspect your own citta with the Buddha's ten powers.’ The commentary explains: ‘Citta encompasses all phenomena. This means that not only does one-moment contemplation of the Buddha arise from one's own citta, but the myriad practices of a bodhisattva and the substance and function of the Buddha-fruit are also not separate from citta. It also eliminates the error of false grasping, namely the view which holds: “All phenomena are citta; letting it be as it is, is Buddha. Why wear oneself out with the myriad practices in vain toil?” Now it is clarified: although citta is indeed Buddha, it has long been obscured by defiling afflictions. Therefore, through the supplementary cultivation of the myriad practices, it is made brilliant and clear. It only says that the myriad practices come from citta; it does not say that non-cultivation is correct. Furthermore, since all phenomena are citta, how could cultivation obstruct citta? Therefore it is said: rolling up, unrolling, and transforming reside solely in citta; longevity, early death, gain, and loss are governed solely by citta.’ Therefore, ‘the three hundred poems of the Odes may be covered in a single phrase’; the five thousand teachings \[of the canon\] can be unified by the one mind. It is truly the essential ferry for entering the Way, the profound mirror for practice. It truly speaks deeply of the Buddha's intent and wondrously penetrates true emptiness: lowering the head and raising the hand completely enter the perfect cause; giving rise to a thought and stirring the mind all coincide with the fundamental fruit. It digs up the dry earth of the ordinary person to see the water spring of all Buddhas; it revives the scorched sprouts of the two vehicles to bear the fruit of eternal bliss; it transforms poison into amṛta; it turns curds and butter into ghee. It determines father and son, fully entrusting the family treasures; it brushes away expedient traces, suddenly opening the jewel treasury. What is recorded now in the Mirror of the Source purely investigates the correct source of the patriarchs and Buddhas. If one wishes to see the Way and cultivate practice, there is nothing outside one's own body and citta. As the verse in the Avataṃsaka-sūtra says: ‘The body is the treasury of the true Dharma; citta is the unimpeded lamp. Clearly comprehending that all phenomena are empty is called delivering sentient beings.’ Hence we know that the body is the convergence of dharmas: not a single dharma lies outside my field of the body. Citta is the light of wisdom: not a single wisdom is separated from the ocean of my citta. If one is deluded about this, the body becomes an accumulation of suffering and the source of illness, while citta acts as avidyā, a hostile bandit. One must first examine the traces of faults and afflictions to be cured, before establishing the gates of merit that can cure them. Thus, among the faults produced by all sentient beings, none exceed body and citta. If one wishes to counteract them, it is only through precepts and wisdom. If one cultivates bodily precepts, then the precepts become urgent and wondrous practice is accomplished; if one cultivates citta's wisdom, then the vehicle becomes urgent and the true nature is revealed. Therefore, when both vehicle and precepts are urgent, principle and practice are both perfected; primary and auxiliary aid each other, and only then does one enter the mirror of the source, illuminating inside and outside, a single Way, clear and empty. As the Mahāparinirvāṇa-sūtra says: ‘Furthermore, one who does not cultivate the body cannot contemplate the body; although it is without fault, it is constantly an enemy. Good son, it is like a man who has an enemy constantly pursuing him, seeking an opportunity against him. Once a wise man becomes aware of it, he focuses his mind and carefully guards himself; if he does not carefully guard himself, he will be harmed by him. The bodies of all sentient beings are also like this: they are constantly nurtured with food, drink, cold, and warmth; if they are not cared for and guarded in this way, they will instantly disintegrate and be ruined. Good son, it is like a brāhmaṇa serving the god of fire, constantly offering incense, flowers, praise, prostrations, and offerings, serving him for a full hundred years. If he touches it even once, it immediately burns the man's hand. Although this fire received such offerings, it never has a single thought of repaying the kindness of the one who served it. All sentient beings are also like this: although for many years one supplies it with fine incense, flowers, necklaces, clothing, food, drink, bedding, and medicine for illness and emaciation, if it encounters internal or external adverse conditions, it instantly perishes and is ruined, remembering nothing of the kindness of previously supplying clothing. Good son, it is like a king who keeps four venomous snakes, places them in a single chest, and entrusts them to a man, commanding him to care for and feed them. If among these four snakes, one should mistakenly become enraged, it can harm the man. Terrified, the man constantly seeks food and drink to guard and care for them at all times. The four great elements, the venomous snakes of all sentient beings, are also like this: if one element becomes enraged, it can ruin the body. Good son, it is like a man long sick who should seek medical treatment with a sincere mind; if he does not diligently seek it, he will undoubtedly die. The bodies of all sentient beings are also like this: one should always restrain the mind and not allow it to be heedless; if one is heedless, it will perish and be ruined. Good son, it is like an unbaked earthenware vessel that cannot endure wind, rain, striking, throwing, mallets, or pressure. The bodies of all sentient beings are also like this: they cannot endure hunger, thirst, cold, heat, wind, rain, striking, or harsh scolding. Good son, it is like an ulcer that has not yet ripened; one must always guard it well and not let anyone touch it. If someone touches it, it causes great suffering and pain. The bodies of all sentient beings are also like this. Good son, it is like a mule becoming pregnant, which harms its own body. The bodies of all sentient beings are also like this: when there is wind and cold within, the body suffers pain. Good son, it is like a plantain tree: when it bears fruit, it withers. The bodies of all sentient beings are also like this. Good son, it is also like a plantain tree having no core of solid substance within. The bodies of all sentient beings are also like this. Good son, it is like snakes, mice, and weasels, which constantly harbor hostility toward one another. The four great elements of sentient beings are also like this. Good son, it is like the king of swans, who takes no pleasure in graves and tombs. Bodhisattvas are also like this: regarding the grave and tomb of the body, they also do not greedily delight in it. Good son, it is like a caṇḍāla who, continuing for seven generations, does not abandon his occupation; therefore he is despised by others. The seed of this body is also like this: the seed of semen and blood is utterly impure; because it is impure, all Buddhas and bodhisattvas despise and rebuke it. Good son, this body is not like the Malaya Mountains, which produce sandalwood; nor can it produce utpala flowers, puṇḍarīka flowers, campaka flowers, mallikā flowers, or varṣikā flowers. Its nine apertures constantly leak pus, blood, and impurities; its place of birth is foul and filthy, ugly and repulsive, and it constantly shares the same place with various worms. Good son, it is like the world: although there may be a supremely wondrous and pure park, if a dead corpse enters it, it becomes impure; everyone abandons it together and does not give rise to love or attachment. The rūpadhātu is also like this: although it is pure and wondrous, because there is a body, all Buddhas and bodhisattvas abandon it together. Good son, if anyone is unable to make such a contemplation, it is not called cultivating the body. As for one who does not cultivate the precepts: Good son, if one is unable to contemplate that the precepts are the ladder to all wholesome dharmas and also the root of all wholesome dharmas—just as the earth is the source from which all trees grow, so the precepts are the leader of all wholesome roots, like a merchant caravan leader guiding all merchants; the precepts are the supreme banner of all wholesome dharmas, like the supreme banner erected by Śakra, lord of the devas; the precepts can forever cut off all bad karma and the three evil destinies; they can heal malignant diseases, like a medicinal tree; the precepts are provisions for the perilous path of saṃsāra; the precepts are armor and weapons that destroy the evil bandits of saṃyojana; the precepts are an efficacious mantra that extinguishes the venomous snakes of saṃyojana; the precepts are a bridge for crossing over evil karmic deeds—if anyone is unable to contemplate thus, it is called not cultivating the precepts. As for one who does not cultivate citta: one is unable to contemplate that citta is light, agitated, and fluctuating, hard to grasp and hard to tame, galloping and fleeing like a great rogue elephant, momentary and swift like lightning, restless and unsteady like an ape, like an illusion, like a mirage, being the root of all evils. The five desires are hard to satisfy, like fire obtaining fuel, or like the great ocean swallowing all rivers, or like Mount Mandara where grasses and trees proliferate. One cannot contemplate that saṃsāra is false and unreal, leading to delusions and bringing about afflictions, like a fish swallowing a hook. It constantly leads first, with all karmas following, like a cowrie shell leading its young. It is greedily attached to the five desires and takes no pleasure in nirvāṇa, like a camel eating honey even unto death without regard for fodder. It is deeply attached to present pleasures and does not contemplate future faults, like an ox greedily desiring sprouts without fearing the whip and rod. It gallops everywhere through the twenty-five states of existence, like a fierce wind blowing tūla-cotton. It seeks what should not be sought, seeking insatiably, like a foolish person seeking heatless fire. It constantly delights in saṃsāra and does not delight in liberation, like a nimba bug delighting in the nimba tree. Deluded, it loves and clings to the foulness of saṃsāra, like a prisoner delighting in the jailer's daughter, or like a latrine pig delighting in residing in filth. If anyone is unable to contemplate thus, it is called not cultivating citta. As for one who does not cultivate wisdom: one does not contemplate that wisdom has great power, like a garuḍa bird; it can destroy evil karma and destroy the darkness of avidyā, like sunlight; it can uproot the tree of the aggregates, like water floating objects away; it burns away false views, like a raging fire. Wisdom is the root of all wholesome dharmas, the seed of the mother of Buddhas and bodhisattvas. If anyone is unable to contemplate thus, it is called not cultivating wisdom. Furthermore, if anyone cultivates and amasses \[the four dharmas of\] body, precepts, citta, and wisdom as spoken above, they can contemplate all phenomena as identical to empty space; they see no wisdom, see no wise person, see no folly, see no foolish person, see no cultivation and amassing, and see no cultivator. This is called a wise person. Such a person can cultivate and amass body, precepts, citta, and wisdom. This person can cause the karmic retribution of hell to be experienced lightly in the present life. Even if this person performs extremely heavy bad karma, by reflecting and contemplating, they can make it slight and light, thinking: “Although my karma is heavy, it is not equal to wholesome karma. For example, even if raw cotton weighs a hundred pounds, it can never equal a single ounce of real gold. If one throws a pint of salt into the Ganges River, the water does not become salty, and those who drink it do not notice. It is like a vastly wealthy person who, although owing millions in jewels to others, cannot be bound or made to suffer. It is like a great fragrant elephant who can break iron chains and walk away with sovereignty.” A person of wisdom is also like this.’ However, although the contemplation of the body as impure above was given to break ordinary people's attachment to this toxic body as the root of suffering—wherein they do not plant the fruit of bodhi and only sink into the mire of the five desires, unable to benefit themselves and others, which is why it was rebuked and demolished—yet if one relies on these karmic traces to continue the right cause, then without entering the great ocean of afflictions, it is difficult to seek the jewel of awakening; without residing in the defiled soil of worldly toil, how could the pure flower blossom? Therefore the Avataṃsaka-sūtra says: ‘Not loathing the suffering of saṃsāra, one only then perfects Samantabhadra's practice.’ Again, as the Mahāratnakūṭa-sūtra says: ‘The Buddha said to Upāli: “A person of the śrāvaka vehicle, up to and including, should not give rise to a single thought of taking on a future body; this is called a śrāvaka maintaining the pure precepts. Yet for a bodhisattva, this is called a great breaking of the precepts. Up to and including, when a bodhisattva-mahāsattva practices the Great Vehicle, being able to endure taking on bodies for immeasurable asaṃkhyeya kalpas without giving rise to loathing or distress, this is called a bodhisattva maintaining the pure precepts. For the śrāvaka vehicle, this is called a great breaking of the precepts.”’ What is recorded now in the Mirror of the Source gathers the wondrous intents of the definitive meaning across all Mahāyāna sūtras solely for the purpose of awakening to the source and practicing the Bodhisattva-Way. It expounds the wisdom of Avalokiteśvara's Universal Gate, with traces accommodating square or round; it enters Samantabhadra's inexhaustible source, operating citta without boundaries. _First 21 of 24 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.32.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.32) · Pramāṇa