宗鏡錄 33.11

33.11

Answer: Only the amala-consciousness, translated here as the taintless, pure consciousness; it has no alteration and can be taken as ultimate. The Treatise on the Three Non-Natures (San wuxing lun) says: 'Consciousness as suchness means that all conditioned formations are consciousness-only. Because this consciousness has two meanings, it is called suchness. First, subsumptive non-perversion: that is, all phenomena such as the twelve sense bases are consciousness-only; apart from disordered consciousness, there is no other distinct phenomenon. Therefore, all phenomena are subsumed by consciousness. Because this meaning is definitive, it is called the subsumptive non-perverse suchness. Second, non-alteration: this explains that this disordered consciousness is precisely the parikalpita and paratantra manifested by the consciousness of seeming sense-objects. Since the parikalpita nature is eternally non-existent, the paratantra nature also does not exist. The non-existence of these two is precisely the amala-consciousness. Only this consciousness alone is without alteration; therefore it is called suchness.' It also says: 'All worldly and supramundane objects do not exceed consciousness-only; this is the sphere of empirical measure. This consciousness-only is established due to external objects. Since external objects do not exist, consciousness-only also does not exist. Objects have no characteristic, and consciousness has no arising; this is the equality of all phenomena, thoroughly based on ontological principle. Through the two gates of principle and measure, all natures and characteristics are completely gathered. Because the characteristic of consciousness is wondrous existence, it is the gate of empirical measure; because the nature of consciousness is true emptiness, it is the gate of ontological principle. If both principle and measure are dissolved, then there is only the true nature.' Furthermore, the amala-consciousness has two kinds: first, the cognitive object, which is tathatā; second, original awakening, which is the wisdom of tathatā. The cognizing subject is the non-empty tathāgatagarbha, and the cognized object is the empty tathāgatagarbha. The Twelve Gate Treatise (Dvādaśanikāyaśāstra) clarifies that consciousness-only is real, demonstrating that all phenomena are only pure consciousness, with neither a cognizing doubt nor a cognized doubt. Consciousness-only has two aspects: first, the expedient: namely, first contemplating that there is only the ālayavijñāna and no remaining sensory sphere, presently attaining the two empties of object and wisdom, and completely eliminating the deluded consciousness; this is called expedient consciousness-only. Second, the correct contemplation of consciousness-only: dispelling and purging the false and deluded conscious mind of saṃsāra along with sensory objects and images, all becoming pure and exhausted, leaving only the pure mind of the amala.'