宗鏡錄 36

English (machine translation) 36

Language: English

36.1

Compiled by the master of Huiri Yongming Temple, Dhyāna Master Zhijue, Yanshou.

Now, the approaches to contemplation are briefly of two kinds. First, relying on the Chan school and the Perfect Teaching: persons of the highest capacity directly contemplate mind-nature, neither establishing subject and object nor formulating mental conceptions; contemplation encompasses both concentration and distraction, and internal and external are entirely equal—that is contemplation without contemplation, wherein numinous awareness silently shines. Second, relying on methods of contemplation: one contemplates the mind as resembling an object appearing before one; although provisional characteristics are provisionally established, they all transform from the mind. For example, in the Contemplation Sūtra, sixteen approaches to contemplation are established, such as the sun contemplation and the water contemplation; in the Sūtra on the Upward Rebirth, one contemplates the inner court of Maitreya in Tuṣita Heaven palace, and so forth. The explanations in various treatises and commentaries state: Regarding the single word 'contemplation' (guan), in principle there are two kinds: first, gazing (guanzhu); second, investigative contemplation (guancha). As for the first, gazing: it is like the first five consciousnesses taking the objects of the five dusts as their conditions, gazing upon and facing the objects before them, manifest and distinct, without deduction, because they are subsumed under actual perception and the realm of the thing itself. As for the second, investigative contemplation: setting up an archetype upon one's own consciousness, because one examines, deduces, and seeks out the delineation of the object. The approach to contemplation now established corresponds to this second kind, investigative contemplation. In terms of the contemplating mind, its substance is expounded under four headings: 1. Disclosing substance by isolating its nature: it is solely the discernment of the particular state. This discernment can select and discard distraction, defilement, the indeterminate, and so forth, because it selects and retains the transformed objects that are wholesome and pure. 2. The substance of the inducing and the induced: concentration induces discernment. 3. The associated substance: the five aggregates excluding form. 4. The substance with its retinue: the five aggregates including form.

36.3

Question: Among the mind-king and mental factors of the four associated aggregates, which is taken as the investigating contemplator?

36.4

Answer: First we differentiate the mind-king, and next clarify the mental factors. Among the mind-kings of the eight consciousnesses, only the sixth is taken.

36.5

Question: The first five, the seventh, and the eighth are all capable of taking cognitive conditions; why are they not taken?

36.6

Answer: For the first five consciousnesses, in the defiled state, take the actual objects of the five dusts as conditions solely through actual perception. The eighth solely takes three objects as conditions through actual perception—the objects of seeds, the sensory faculties with the body, and the receptacle world—and its nature is solely indeterminate. The seventh, in the defiled state, constantly takes the darśanabhāga of the eighth as its object, which is subsumed under non-valid cognition. Now the contemplating mind, in reliance upon teaching, through inferential knowledge transforms and brings forth the nimittabhāga; because it is subsumed under inferential cognition, the wholesome nature, and the solitary image object, only the sixth has this capacity.

36.7

Question: How many kinds of the sixth mind-king are there?

36.8

Answer: In terms of doctrine, four are spoken of: 1. Lucid manovijñāna, which together with the first five consciousnesses takes the five dusts as conditions, distinct and lucid. 2. Manovijñāna in concentration, which induces the superior concentration and arises within concentration. 3. Solitary distracted manovijñāna, which does not take conditions together with the first five; to distinguish it from the lucid, the name 'solitary' is established; further, because it does not arise within concentration, it is called 'distracted,' for it arises solely in the distracted state. 4. Manovijñāna in dream, because this consciousness arises in the state of sleep.

36.9

Question: Among these four, which is the contemplating mind?

36.10

Answer: For one who has attained superior concentration, it is the manovijñāna in concentration, because it contemplates through actual perception. For one who has not yet attained concentration, solitary distracted manovijñāna serves as the substance of the contemplation. Next, in clarifying the mental factors: there are fifty-one dharmas, grouped into six categories. First, in generally distinguishing those associated with the various consciousnesses in the defiled state: each of the first five consciousnesses is associated with thirty-four mental factors, namely the five omnipresent, the five particular, the eleven wholesome, the three root kleśas—rāga, dveṣa, and moha—the two medium upakleśas, and the eight major upakleśas. In the sixth consciousness across the three realms and three natures, considering both concentration and distraction generally, it is fully associated with the fifty-one mental factors. The seventh consciousness is associated with eighteen mental factors, namely the five omnipresent, the four root kleśas—self-delusion, self-view, self-pride, and self-love—the eight major upakleśas, and discernment from the particular factors. The eighth consciousness is associated solely with the omnipresent mental factors. If these eight consciousnesses become undefiled, they are associated with only twenty-one mental factors, namely the omnipresent, the particular, and the wholesome dharmas. Now, clarifying the contemplating mind: it is solely of a wholesome nature, the sixth consciousness. Its associated mental factors are explained according to the mind-king: in concentration, the mental factors are only twenty-one, namely the five omnipresent, the five particular, and the eleven wholesome; or, taking either vitarka or vicāra, there are twenty-two, because vitarka is coarse and vicāra is subtle and they do not arise together; their shallow or deep deduction has thought and discernment as its substance. If associated with the mind-king in the distracted state, there are twenty dharmas, because pliant calm is removed from the aforementioned wholesome factors, as the single dharma of pliant calm is induced by concentration; only when there is concentration to enrich the body does one obtain ease and harmony, fulfilling the meaning of pliant calm; or there are twenty-one, by taking either vitarka or vicāra.

36.11

Question: Among the three kinds of objects, which object is this contemplating mind?

36.12

Answer: In both the states of concentration and distraction, it is a solitary image object, because it transforms a provisional characteristic. This provisional nimittabhāga is born from the seed of the contemplating darśanabhāga and lacks its own seed; hence it is called a solitary image. It is unlike the realm of the thing itself, which is actual form and mind, each born from its own seeds, as when visual consciousness takes form as its condition. Nor is it like an object with a substance, for when mind takes mind as a condition, there is definitely a substance; the intermediate nimittabhāga arises from both substance and vision. As for the solitary image object, there are of themselves two classes: 1. Having a substance: namely this contemplating mind relying on that as substance; 2. Lacking a substance: taking conditions such as the hair of a tortoise.

36.13

Question: Since it has that substance, why is it not an object with a substance?

36.14

Answer: There are two kinds of objects with a substance: 1. True objects with a substance, where mind takes mind as a condition, as when the seventh takes the eighth, or the sixth takes the other consciousnesses as conditions. 2. Apparent objects with a substance, because mind takes form as a condition. Thus this object contemplated, because it bears that substance, is generally an apparent object with a substance.

36.15

Question: In the two states of concentration and distraction, taking that substance as a condition, what seeds are perfumed?

36.16

Answer: They perfume solely the seeds of the darśanabhāga of the contemplating mind and mental factors. The nimittabhāga is provisional and is not perfumed. A defiled contemplating mind does not perfume undefiled seeds of substance.

36.17

Question: Among the three means of valid cognition, which cognition is this?

36.18

Answer: In the state of concentration, it is subsumed under actual perception; in the distracted state, it is included in inferential cognition. It does not extend to non-valid cognition, for that is not right contemplation.

36.19

Question: Among the three natures, which nature is it?

36.20

Answer: Because it is solely of the wholesome nature.

36.21

Question: Among the four conditions, which condition is it?

36.22

Answer: All four conditions are complete. The sixth mind-king and the real mental factors are all born from seeds; this is the causal condition. The provisional nimittabhāga is the cognitive condition acting as a condition. That the preceding thought induces the succeeding thought is the immediately preceding condition. The dominant condition has two: first, conforming; second, opposing. The conforming dominant condition has two: 1. Strong conforming: when engaging in this contemplation, the various conditions are strong and accord with the contemplator; this is called strong dominance. When engaging in this contemplation, one does not obstruct other dharmas; although powerless, being able not to oppose others, it is called powerless dominance. 2. The opposing dominant condition also has two: 1. Contradicting: when engaging in this contemplation, one can contradict distracted mind and mental factors, and can also contradict the indeterminate nature and so forth; 2. Damaging: because when engaging in this contemplation, one can damage the various defiled dharmas.

36.23

Question: Among the three supports, which support is this?

36.24

Answer: All three supports are complete: 1. Causal condition support: the contemplating mind and so forth have their own seeds as their causal condition support; because the manifest relies on the seeds, it is also called the seed support. 2. Co-existent support: the locations of the six faculties can serve as support for the various minds and mental factors; now the contemplating sixth takes the seventh and eighth consciousnesses as its support, and is also called the dominant condition support. 3. Opening and guiding support: the minds and mental factors of the preceding thought open the way and guide the minds and mental factors of the succeeding thought; taking the preceding mind-king is called the opening and guiding support, because the succeeding thought must arise relying on the preceding thought; thus the present mind viewed against the succeeding thought is provisionally named the preceding thought, and is also called the immediately preceding condition support.

36.25

Question: Among the five fruits, which fruit is this?

36.26

Answer: The substance of the contemplating mind is not a fruit of maturation; only the eighth consciousness is true maturation. 2. Fruit of equal outflow: this contemplating mind and mental factors are born from their own seeds; seed and manifestation are both wholesome, their flow and class being equal. 3. Fruit of detachment: this defiled contemplation has not yet severed the bound dharmas of hindrances and defilements, so it is not a fruit of detachment. 4. Fruit of virile activity: there are two: 1. Human virile activity: this person is able to engage in this contemplation; the human acts with virile activity, and because the contemplating mind is accomplished, it is a fruit of virile activity; 2. Dharmic virile activity: when engaging in this contemplation, the various conditioning dharmas and so forth have power, like the virile effort of a man in the world, accomplishing the contemplating mind, which is the fruit of virile activity. 5. Dominant fruit: any dharma not included in the preceding four fruits that has the sense of according with the contemplating mind serves as its cause; when the contemplating mind is accomplished, it is the dominant fruit.

36.27

Question: From how many conditions is this contemplating mind and so forth born?

36.28

Answer: It is born complete with five conditions: 1. Attention (manaskāra), because it alerts the mind; 2. Seed, which produces the manifest dharma; 3. Faculty, namely the seventh consciousness; 4. Object, the provisional nimittabhāga; 5. Basis, namely the eighth consciousness. If one adds the immediately preceding, then it is born of six conditions. As explained above, principle and phenomena are both illuminated, making the contemplation method complete and perfect.

36.29

Question: If objects are originally unproduced and the mind is constantly non-abiding, why bother to establish contemplation and turn one's back on one's own natural genuineness?

36.30

Answer: For the sake of those who have not realized original unproducedness and desire to practice falsely toward external things, causing them to contemplate internally and secretly tally with the true nature. As the Yongjia ji states, in admonishing the neglectful and indolent: 'Yet to cross the ocean, one must first board a boat; without a boat, how can one cross? To cultivate the mind, one must enter contemplation; without contemplation, how can the mind be clarified? If the mind is not yet clarified, when will there be accord?' This encourages those who cling to ignorance and sit in vain without aspiring to advance in cultivation, like wishing to cross a mountain pass or ford: without a boat, nothing can ferry one across; if one is about to exhaust birth and death, without wisdom how can it be clarified? It also states, regarding the wondrous tallying with the dark source: 'Now, would a person who understands the mind cling to contemplation and lose the point? How could one who has penetrated the teachings be stuck on words and confused about the principle? When the principle is clear, the path of words is cut off—what words could debate it? When the point is realized, the place of mental activity is extinguished—what contemplation could ponder it? That which cannot be conceived or spoken of by mind and words can be called wondrously tallying within the universe.' Such a person has attained the point; why would they need words and objects? Having arrived at the place of jewels, one no longer asks the way; having already seen the jade hare [of the moon], would one cling to the pointing finger? Therefore the Song of Prajñā says: 'Seeing the moon, stop looking at the finger; returning home, cease asking the way. Mind itself is Buddha; what other Buddha could be accomplished?'

36.31

Question in the Fuxing ji: 'Investigating through the four phrases, lust vanishes completely; there is only wondrous contemplation, and no more lust. How then can it be said to both arise and illuminate?'

36.32

Answer: To guard against the moment of arising, principle must illuminate. Arising and non-arising are both illuminated; illumination and non-illumination both perish; perishing and non-perishing are both obliterated; obliteration and non-obliteration are completely limpid. Only in this way is the contemplation of entering emptiness accomplished. Therefore it is said: 'One does not see arising and illuminating, yet arising and illuminating are vividly present.' As with all the gates of contemplation explained above, the purport of the one mind has an evident and clear principle. Although understanding is distinct, practice must secretly unite with it. Due to understanding, practice is accomplished; when practice is accomplished, understanding is severed. One must not solely cling to understanding, turning one's back on the Way and talking of the source. Only when practice and understanding correspond with each other is the mirror of the source made clear.

As explained in the Śūraṅgamasūtra, it is entirely for the sake of seeing the nature and cultivating practice, and does not accept [merely] extensive learning, intellectual knowledge, and understanding. Therefore, the Tathāgata reproved Ānanda, saying:
'This is not your own arduous realization and cultivation through successive kalpas. Even though you memorized and retained the pure, wonderful principles of the twelve divisions of scriptures of the Tathāgatas of the ten directions, as numerous as the sands of the Ganges, it only adds to conceptual proliferation. Although you have expounded upon causes, conditions, and spontaneity with definitive clarity, and the people of the world praise you as foremost in extensive learning, because of the habituation of this extensive learning accumulated over kalpas, you were unable to escape the disaster with Mātaṅgī.'

And further, Ānanda addressed the Buddha, saying:
'World-Honoured One, although I have now received such Dharma sounds and know that the wonderful, enlightened, and luminous mind of the tathāgatagarbha pervades the realms of the ten directions, containing and nurturing the lands of the Tathāgatas of the ten directions, the pure, precious, adorned realms of the Wonderful Enlightenment King, the Tathāgata has again reproved extensive learning as being without merit and not reaching cultivation. I am now like an itinerant wanderer who is suddenly granted a magnificent palace by a heavenly king; although I have obtained a great mansion, I must enter through the door. I only wish that the Tathāgata, not relinquishing his great compassion, will show those of us in the assembly who are benighted how to abandon the Hīnayāna and definitively attain the Tathāgata's nirvāṇa without remainder, the path of original aspiration; and cause those who still have training to know from where to subdue past conditioned clingings, obtain dhāraṇī, and enter the Buddha's knowledge and vision.'

Therefore, the Buddha told Ānanda:
'You have constantly heard me expound in the Vinaya the three definitive meanings of cultivation. Namely: collecting the mind constitutes the precepts; based on precepts, concentration arises; based on concentration, wisdom develops. These are called the three undefiled studies. Ānanda, why is collecting the mind termed by me the precepts? If living beings of the six destinies in the worlds do not have lustful minds, they will not follow the continuity of birth and death. When you cultivate samādhi, it is fundamentally to escape the dust and toil. If the lustful mind is not eradicated, the dust cannot be escaped. Even if one has much wisdom and dhyāna-concentration manifests before one, if one does not sever lust, one will surely fall into the demonic ways: superior grade, demon kings; middle grade, demon subjects; lower grade, demon women.'

And further:
'If you seek the wonderful fruit of Buddhahood with a lustful body, even if you attain wonderful awakening, it is entirely rooted in lust. With lust as the root, you will transmigrate through the three wretched paths and definitely be unable to escape. By what path could the Tathāgata's nirvāṇa be cultivated and realized? You must cause the propensity for lust to be severed in both body and mind, such that even the nature of severing does not exist. Only then can you hope for the Buddha's bodhi. If one cultivates dhyāna-concentration without severing killing, it is like someone plugging their own ears and shouting at the top of their voice, expecting others not to hear. These are termed wishing to conceal it while revealing it all the more. If one cultivates dhyāna-concentration without severing stealing, it is like someone pouring water into a leaky vessel seeking to fill it; even after passing through kalpas numerous as dust motes, it will never be filled to the brim. If one does not sever great false speech, it is like carving human feces into the shape of sandalwood, seeking its fragrance; this is impossible.'

And further:
'They create the ten causal habits and receive the six reciprocal retributions. As for the ten causal habits: First is the habit of lust. Therefore, all Tathāgatas of the ten directions designate the practice of lust with the same name: the fire of desire. Bodhisattvas regard desire as though avoiding a pit of fire. Second is the habit of greed. Therefore, all Tathāgatas of the ten directions designate seeking much with the same name: the water of greed. Bodhisattvas regard greed as though avoiding a miasmic ocean. Third is the habit of pride. Therefore, all Tathāgatas of the ten directions designate self-pride with the name drinking the water of delusion. Bodhisattvas regard pride as though avoiding a vast drowning. Fourth is the habit of anger. Therefore, all Tathāgatas of the ten directions designate anger and resentment with the name sharp knives and swords. Bodhisattvas regard anger as though avoiding execution. Fifth is the habit of deceit. Therefore, all Tathāgatas of the ten directions designate treachery and falsity with the same name: slanderous bandits. Bodhisattvas regard deceit as though fearing jackals and wolves. Sixth is the habit of fraud. Therefore, all Tathāgatas of the ten directions designate cheating and dishonesty with the same name: robbery and murder. Bodhisattvas regard fraud as though stepping on vipers and serpents. Seventh is the habit of enmity. Therefore, all Tathāgatas of the ten directions designate enemies with the name harm-bringing ghosts. Bodhisattvas regard enmity as though drinking poisoned wine. Eighth is the habit of views. Therefore, all Tathāgatas of the ten directions designate evil views with the same name: pit of views. Bodhisattvas regard all false, pervasive attachments as though entering a poisonous ravine. Ninth is the habit of framing. Therefore, all Tathāgatas of the ten directions designate spiteful defamation with the same name: slanderous tigers. Bodhisattvas regard framing as though being struck by a thunderbolt. Tenth is the habit of litigation. Mutual clamour arises from concealment. Therefore, all Tathāgatas of the ten directions designate concealment with the same name: hidden bandits. Bodhisattvas regard concealment as carrying a high mountain while treading a vast ocean.'

'As for the six reciprocal retributions: First is the retribution of seeing; second is the retribution of hearing; third is the retribution of smelling; fourth is the retribution of tasting; fifth is the retribution of touching; sixth is the retribution of thinking. The evil karma generated by these six consciousnesses produces evil retributions that emerge from the six sense faculties, each inviting evil fruits. At the end of life, the spiritual consciousness falls into the Avīci hell. In seeing, one undergoes the two painful marks of light and darkness; in hearing, one undergoes the two painful marks of open and closed; in smelling, one undergoes the two painful marks of unblocked and obstructed; in tasting, one undergoes the two painful marks of swallowing and vomiting; in touching, one undergoes the two painful marks of conjunction and disjunction; in thinking, one undergoes the two painful marks of unconsciousness and conscious awareness. Each undergoes measureless suffering, as fully detailed in the scripture.'

Therefore, Ānanda had already awakened to the wonderful, enlightened, and luminous mind, and knew the source without delusion; only then did he address the Sugata once more, secretly requesting [the method of] cultivation. Thus we know that after prior awakening comes cultivation: principle and practice must secretly unite. If one merely adopts temporary intellectual understanding and does not aspire to advance in cultivation, wishing to realize ultimate bodhi is impossible. Hence the scripture says: 'Even if you attain wonderful awakening, it is entirely rooted in lust,' because the fundamental root of birth and death has not been severed. One must strictly protect the floating floatation-bag; only then can one cross the ocean of karma.

As the Mahāparinirvāṇasūtra states: At that time, there was a rākṣasa in the ocean. (The separate manifestations of kleśas such as greed are each termed a rākṣasa.) 'Begging for the whole' is a metaphor for demanding sexual intercourse. 'Begging for half' is a metaphor for seeking touching. 'One-third' is a metaphor for demanding acts [of intimacy]. 'A hand's measure' is a metaphor for sitting together, and so on. 'A dust-mote's measure' is a metaphor for robes touching. Breaking the four major prohibitions and so on corresponds to begging for the entire floatation-bag. Breaking a saṃghāvaśeṣa corresponds to begging for half. Committing a sthūlātyaya corresponds to one-third. Committing a nihsargika-prāyaścittika or a prāyaścittika corresponds to begging for a hand's measure. (These two transgressions belong to the same category and together correspond to a hand's measure.) Breaking a duṣkṛta corresponds to begging for a dust-mote. Therefore we know that even the most subtle must be upheld to keep the substance of the precepts intact. Just as even if one begs for merely a dust-mote's measure, the floatation-bag is ultimately ruined—how much more so for the whole or the half! Therefore, if one violates this category, the fault is especially severe. Not only does it obstruct the Great Path and prevent escape from dust and toil; because evil karma is repaid, its retribution drags one into hell. Once the ten causal habits are formed, how could the six reciprocal retributions be avoided?

All of these arise from a single thought of an evil, conscious mind producing inverted thoughts: confronting objects, one fabricates causes and conditions into provisional constructs; following feelings, one sets in motion a continuous mind. Failing to contemplate correctly with the eye of wisdom, one sinks into the karmic paths of ordinary beings. Although one temporarily indulges the mind, one does not consider sinking down for ten thousand kalpas. Therefore, all Tathāgatas proclaim this in unison, and it ought truly to be etched into one's bones; all bodhisattvas of the ten directions dread it, and it should truly startle the heart.

Hence the Avataṃsakasūtra says: At that time, Mañjuśrī Bodhisattva asked Dharmacūḍa Bodhisattva:
'Son of the Buddha, as the Buddha has said, if any sentient beings uphold the true Dharma, they can completely eliminate and sever all kleśas. Why, then, are there still those who uphold the true Dharma yet do not sever them, but are swayed by the force of greed, anger, delusion, pride, concealment, wrath, hatred, jealousy, stinginess, deceit, and flattery, lacking a mind of renunciation, yet able to uphold the Dharma? Why do they still give rise to kleśas within their mental activities?'
At that time, Dharmacūḍa Bodhisattva replied in verse:
'Son of the Buddha, listen well and attentively / To the true meaning of your question. / It is not by extensive learning alone / That one can enter the Tathāgata's Dharma. / Like a person drifting in water / Who fears drowning and yet dies of thirst, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person preparing delicious food / Who starves himself without eating, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person skilled in prescriptions and medicines / Who cannot cure his own illness, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person counting another's treasures / Without having half a coin of his own, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like one born in a royal palace / Who yet suffers from hunger and cold, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a deaf person playing music / Pleasing others without hearing it himself, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a blind person painting many images / Showing them to others without seeing them himself, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a ship's captain on the sea / Who nonetheless dies in the sea, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like expounding at the crossroads / Extensively on many good things, / Yet having no real virtue within oneself, / Lacking practice is just like this.'

The Mahāratnakūṭasūtra says: The Buddha said:
'Kāśyapa, if good men or good women who aspire to the Bodhisattva Vehicle, upon hearing this Dharma, are unable to produce such true and deep faith, they will ultimately be unable to attain anuttarā samyaksaṃbodhi. Why? Because it is through cultivation and study that bodhi is realized, not through non-cultivation and non-study that it can be realized. If bodhi could be attained without cultivation and study, then creatures like cats and rabbits should also realize unexcelled bodhi. Why? Because those without correct practice cannot realize unexcelled enlightenment. Why? If bodhi could be attained without correct practice, then through vocal sounds and speech one should also realize unexcelled bodhi, saying such words as: "I shall become a Buddha! I shall become a Buddha!" By virtue of these words, boundless sentient beings should achieve correct enlightenment.'

The Yongjia ji says:
'When the mind corresponds with emptiness, what sorrow or joy is there in censure, slander, praise, or acclaim?
When the body corresponds with emptiness, what pain or pleasure is there in knife-slashes or fragrant ointments?
When the circumstantial retribution corresponds with emptiness, what gain or loss is there in bestowing or plundering?
When the mind corresponds with emptiness and non-emptiness, attachment and views are completely forgotten, and compassion universally rescues.
When the body corresponds with emptiness and non-emptiness, inside it is like withered wood, while outside it displays majestic deportment.
When the circumstantial retribution corresponds with emptiness and non-emptiness, greedy seeking is forever cut off, yet material wealth is provided to aid others.
When the mind corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, the true mark first becomes clear, opening the Buddha's knowledge and vision.
When the body corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, entering correct reception in one dust-mote, samādhis arise in all dust-motes.
When the circumstantial retribution corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, incense terraces and precious pavilions adorn the lands and transform living beings.'

Therefore, if one does not sever the four major grave transgressions yet seeks the wonderful fruit of the Ekayāna, it is like plugging one's ears and shouting loudly, which can hardly prevent others from hearing; or in vain pouring into a leaky flagon, which will never see a day of being filled. Furthermore, if what one practices is not what one speaks, and what one speaks is not what one practices, mind and mouth contradict each other—when will there be correspondence? It is like a blind person painting many images, or a deaf person playing musical sounds: it only pleases the sentiments of others, but is of no benefit to oneself. Thus we know: hearing it without realizing it, understanding it without practicing it—though residing in the treasure storehouse of extensive learning, one is like someone freezing to death in a royal palace; wandering in vain in the ocean of wisdom of all Buddhas, one is like dying of thirst in the water. From these analogies it can be known: one must change course. If one does not give rise to shame and repentance, how can one be called wise?

36.33

Question: In this Record of the Mirror of the Source, regarding the two teachings of sudden and gradual, and the two cultivations of the real and the conditioning, how does one awaken and enter, and how does one practice?

36.34

Answer: Now in the Mirror of the Source, relying on the unconditioned samādhi, one contemplates the one mind of tathatā: thought-moment after thought-moment merging with the real, thought-moment after thought-moment consummate and complete. As explained in the Tiantai teachings: cultivating the unconditioned samādhi and contemplating the true reality of tathatā, one does not see conditioning cultivation making a buddha, nor does one see real cultivation making a buddha, nor does one see the union of both real and conditioning cultivations making a buddha, nor does one make a buddha apart from the two cultivations of the real and the conditioning. If there are not these four cultivations, there are not these four makings; this is the unconditioned samādhi. How could this be like the Northern Route of Xiangzhou, which explains that conditioning cultivation makes a buddha? Masters of the Great and Lesser Vehicles in the southern lands also mostly employ conditioning cultivation. Nor is it like the Southern Route of Xiangzhou, which employs real cultivation to make a buddha.

36.35

Question: What is the fault in one-sidedly employing [either]?

36.36

Answer: The Way is free of contention; how could contention be like water and fire? Now it is explained that employing samādhi to cultivate the supreme truth of the middle way opens up avidyā and reveals the dharmatā, forgets the real and the conditioning, and departs from contentious disputation. When the dharma of verbal expression is extinguished, immeasurable sins are removed, the pure citta is unified, and if the water is clear, the jewel of buddha-nature naturally appears. Because one sees the buddha-nature, one immediately abides in the great nirvāṇa.

36.37

Question: If that is so, how can it now be expounded?

36.38

Answer: The Mahāparinirvāṇasūtra states: 'Non-arising non-arising is called the great nirvāṇa; because it is attained through cultivating the Way, it cannot be expounded.' How could it be like the various Mahāyāna treatise masters, who stubbornly cling to definitive explanations? Now, [the reason why it] can also be expounded by virtue of causes and conditions is that if one understands the intent of the four siddhāntas, explaining it according to the aforementioned four ways entails no fault. Next, to clarify the realization and accomplishment: if one contemplates avidyā and sees the middle way, that is entering the non-dual dharma-gate and abiding in the inconceivable liberation. Therefore, the 'Chapter on Entering the Inconceivable Dharma-Gate' states: 'If one knows that avidyā is itself clarity, and clarity is also ungraspable, this is entering the non-dual dharma-gate.' If one enters the middle way, one can simultaneously illuminate the two truths and naturally flow into the ocean of sarvajñā. Now, relying on the four siddhāntas universally for the sake of the diverse capacities: between the two cultivations of the real and the conditioning, this is unconditioned real cultivation; among the four propositions of sudden and gradual, if viewed in terms of superior-superior capacities, it is sudden awakening and sudden cultivation; if viewed in terms of superior capacities, it may be sudden awakening and gradual cultivation.

36.39

Question: What are the two cultivations of the real and the conditioning?

36.40

Answer: If in terms of conditioning cultivation, one employs wisdom to become a buddha, because tathatā is merely the objective realm; this explains oneself in terms of conditioning cultivation. Real cultivation genuinely employs the one mind of tathatā as the buddha; the myriad practices and wisdom are merely the adornments of merit and wisdom; therefore, it employs the one mind of tathatā as oneself, and all merit and wisdom as other. If one directly realizes that the mind of tathatā is itself the attainment of buddhahood, this is the perfect and sudden school. If one does not realize this mind and falsely engages in cultivation and realization, these are the fruits of ash and extinction of the Pitaka and Common teachings, and so forth. If one relies on this mind to initiate practice and cultivate separately, this is the distinct teaching of the Mahāyāna. Compared with the perfect teaching where it is fully present in mind itself, all the practices, stages, effort, and stages of progress are multiplied between days and eons. Therefore it is said: 'Those for whom it is this very mind are swift; those who generate the mind to practice are slow.'

36.41

Question: Since it is this very mind, why use further cultivation?

36.42

Answer: It is precisely because it is so that one cultivates. Just as iron is not gold, it cannot be forged into a wonderful vessel.

36.43

Question: What are the four propositions of sudden and gradual?

36.44

Answer: First, gradual cultivation and sudden awakening; second, sudden awakening and gradual cultivation; third, gradual cultivation and gradual awakening; fourth, sudden awakening and sudden cultivation. In the Laṅkāvatārasūtra, there are the four graduals and the four suddens. The sūtra says: Mahāmati addressed the Buddha, saying: 'World-Honoured One, how is the flowing stream appearing from one's own citta purified? Is it sudden or gradual?' In the answer, the four graduals are explained first, and then the four suddens are expounded. For the gradual, the sūtra says: The Buddha told Mahāmati, 'It is purified gradually, not suddenly. First, it is like the āmra fruit, which ripens gradually, not suddenly. When the Tathāgata gradually eliminates the flowing stream appearing from sentient beings' own cittas, it is also like this: purified gradually, not suddenly. Second, it is like a potter making vessels, which are completed gradually, not suddenly. Third, it is like the great earth, which generates [things] gradually, not suddenly. Fourth, it is like learning the arts, which are accomplished gradually, not suddenly.' The above four graduals are spoken in terms of practice, because the principle has not yet been realized. The below four suddens are spoken in terms of having already realized the principle: First, the simile of the clear mirror suddenly reflecting. The sūtra says: 'For example, it is like a clear mirror suddenly reflecting all formless forms and images; when the Tathāgata purifies the flowing stream appearing from all sentient beings' own cittas, it is also like this: suddenly revealing the pure dharmadhātu, formless and without anything existent.' Second, the simile of the sun and moon suddenly shining. The sūtra says: 'Like the orbs of the sun and moon suddenly shining and displaying all forms and images; when the Tathāgata, for the sake of sentient beings who are free from the faults of the habit-energy appearing from their own cittas, [acts], it is also like this: suddenly displaying the realm of inconceivable, supreme wisdom for them.' Third, the simile of the ālayavijñāna suddenly knowing. The sūtra says: 'For example, it is like the ālayavijñāna suddenly and discriminatively knowing that which appears from its own citta, as well as the realms established and enjoyed by the body; those Sambhogakāya Buddhas are also like this: suddenly maturing the realm where sentient beings dwell, establishing practitioners in that Akaniṣṭha Heaven.' Fourth, the simile of the Buddha's light suddenly shining. The sūtra says: 'For example, what is wrought by the Dharmakāya Buddha relies on the illumination of the Buddha's radiance; the holy state of self-realization is also like this: it shines upon the false imaginings of evil views regarding the existence and non-existence of dharmas, causing them to be eliminated.' Now, taking sudden awakening and gradual cultivation accords deeply with the doctrinal principles. The Śūraṅgamasūtra says: 'Though principle is suddenly awakened to, vanished all at once by virtue of awakening, phenomena entail gradual cultivation, exhausted in sequential order.' It is like a fierce gale on the great ocean suddenly subsiding, while the waves gradually cease; it is like the faculties of a child suddenly being born, while strength is gradually perfected; it is like the dawn's light suddenly bursting forth, while frost and dew gradually melt; it is like text being suddenly completed, yet read in sequence. Or, sudden awakening and sudden cultivation precisely corresponds to the mirror of the source. For instance, the Huayan tradition takes awakening to be like the illumination of the sun: that is, both awakening through understanding and awakening through realization are entirely sudden. Again, it is like polishing a mirror: it is polished all over at one time, but clarity and purity occur gradually. We now argue: clarity is the fundamental clarity, and gradualness is the perfect gradualness. As for 'clarity is the fundamental clarity', it is feared that people may think wiping the mirror is not sudden. 'The clear mirror is fundamentally pure; wherefore wipe away dust and dirt?' This was the Sixth Patriarch directly revealing the fundamental nature and destroying their gradual cultivation. Now, in order to accord with the sūtras and clarify its gradual realization, whatever gradually becomes clear is all the fundamental clarity. Therefore it is said, 'clarity is the fundamental clarity.' That is, upon the substance of thoughtlessness there is naturally true knowing; it is not that there is some other knowing. Knowing is itself the substance of citta. As for 'gradualness is the perfect gradualness', this is the intention of Tiantai's Zhizhe. He said: 'The gradual of the gradual is not the perfect gradual; the perfect of the perfect is not the gradual perfect.' This means that the gradual tradition also has a perfect gradual, and the perfect tradition also has a perfect gradual. The gradual of the gradual tradition is like the river issuing from Mount Min, beginning from a mere trickle filling a ladle. The perfect of the gradual tradition is like the great river flowing for a thousand leagues. The gradual of the perfect tradition is like first entering the ocean: although it is gradually deepening, a single drop of its water already surpasses the great river, not to mention the trickle filling a ladle! The perfect of the perfect tradition is like reaching the very limits and bottom of the ocean. Therefore it is now said: the gradual is the gradual of the perfect tradition, which still surpasses the perfect of the gradual tradition, not to mention the gradual of the gradual tradition! The Chanyuan ji says: 'The sudden gate has two aspects: first, the sudden according with capacity; second, the sudden of the conversion method. First, as for the sudden according with capacity: encountering commoners of supreme faculties and sharp wisdom, one directly shows them the true Dharma; upon hearing it, they suddenly awaken, entirely identical with the fruit of buddhahood. For example, in the Huayan, upon first giving rise to the aspiration [for bodhi], one immediately attains anuttarā samyaksaṃbodhi; in the Perfect Enlightenment [Sūtra], contemplation and practice immediately constitute buddhahood. Second, as for the sudden of the conversion method: it refers to when the Buddha first attained enlightenment and, for those of superior faculties whose conditions from past lives were ripe, suddenly expounded at one time the nature and characteristics, phenomena and principle, sentient beings' myriad delusions, bodhisattvas' myriad practices, the stages of sages and worthies, and the myriad virtues of all buddhas. The cause encompasses the ocean of fruit; the initial mind immediately attains bodhi. The fruit penetrates the source of causes; when the stages are fulfilled, one is still identical with a bodhisattva. This belongs solely to the single Huayan Sūtra, which is called the Sudden Teaching. The dharmas expounded therein are the dharmas of the entirety of the one mind; the one mind is the one mind of the entirety of dharmas. Nature and characteristics are completely interfused, and the one and the many are unobstructed.' Furthermore, in terms of the differences in sudden and gradual according to capacity, some say: first, through the achievement of gradual cultivation, one suddenly awakens completely. It is like felling a tree: chopped chip by chip, it suddenly topples at one moment. It is also like traveling from afar to the imperial capital: walking step by step, one suddenly arrives in a single day. Some say: first, through sudden cultivation, one afterwards gradually awakens. It is like someone learning archery: 'sudden' means every single arrow is aimed directly with intent on the target; 'gradual' means only after a long time does one gradually draw closer and gradually hit the mark. This speaks of mobilizing the mind in sudden cultivation; it does not say that merit and practice are suddenly finished. Some say: gradual cultivation and gradual awakening. It is like climbing a nine-tiered pavilion: as one's feet tread gradually higher, what one sees becomes gradually farther. The above are all awakening through realization. Some say: one must first suddenly awaken, and only then can one gradually cultivate. This is spoken in terms of awakening through understanding. If spoken in terms of cutting off obstructions, it is like the sun suddenly bursting forth, while frost and dew gradually melt. If spoken in terms of accomplishing virtues, it is like a child newly born, who immediately possesses four limbs and six sense organs, yet only upon growing up gradually develops determination and functional capability. As the Huayan Sūtra says: 'Upon first giving rise to the aspiration, one immediately accomplishes correct enlightenment; the three [ranks of] worthies and ten [stages of] holy ones are cultivated and realized sequentially.' If one cultivates without having awakened, it is not true cultivation. Truly, practices that do not flow from truth have nothing wherewith to match truth; how could there be practices that adorn truth without arising from truth? A sūtra says: 'If one has not heard this Dharma, though one cultivates the six pāramitās and myriad practices for many kalpas, one ultimately does not realize truth.' Some say: sudden awakening and sudden cultivation. This refers to those of supreme wisdom, whose faculties, nature, and aspirations are all superior: hearing once, they awaken to a thousand [things], obtaining the great dhāraṇī; not a single thought arises, and the limits of past and future are severed. If spoken in terms of cutting off obstructions, it is like severing a skein of silk: ten thousand strands are severed all at once. If spoken in terms of cultivating virtue, it is like dyeing a skein of silk: ten thousand strands are colored all at once. Heze said: 'Seeing the substance of thoughtlessness, one does not arise in pursuit of objects.' He also said: 'In one thought corresponding with the fundamental nature, the eighty thousand pāramitā practices function together simultaneously.' Furthermore, one of sudden awakening attains liberation without leaving this very life. It is like a lion cub: at the very moment of its birth, it is a true lion. At the very moment of cultivation, one enters the Buddha's stage. It is like bamboo shooting in spring: without leaving the spring, it already equals its mother. Why is this? Because citta is empty. If one eliminates false thoughts and forever cuts off 'self' and 'person', one is immediately equal to the Buddha. A sūtra says: 'Without destroying the mundane world, one transcends the mundane world; without abandoning kleśa, one enters nirvāṇa.' Not cultivating sudden awakening is like a jackal following behind a lion: though hundreds of thousands of kalpas pass, it will never become a lion. Therefore, know that if one does not directly comprehend one's own citta, how could one accomplish the perfect and sudden? Following others in false learning, one will never achieve truth. This Record of the Mirror of the Source is the gate of the perfect and sudden: approaching it in citta, comprehending it without boundary, there is no longer before or after, and the myriad dharmas are simultaneous. Therefore the Song of Realizing the Way says: 'Therefore the Chan gate comprehends citta, / Suddenly entering the power of the gentle kṣānti of non-arising.' Furthermore, if one uses awakening to cultivate, that is awakening through understanding; if one awakens on account of cultivation, that is awakening through realization. Furthermore, the Sudden Teaching was initially like the Huayan ocean assembly: in the Jetavana, entering the Siṃhavikrīḍita Samādhi, the great assembly all suddenly realized the dharmadhātu without any difference. Later, up until the Buddha was about to pass into extinction, between the twin śāla trees in the city of Kuśinagara, he made the great lion's roar, revealing the eternally abiding Dharma, and decisively expounded: 'All sentient beings have the Buddha-nature. Whoever has a citta will definitely become a Buddha.' He caused them all to dwell peacefully in the secret treasury of ultimate nirvāṇa, eternal, blissful, self, and pure. Because these doctrinal teachings fundamentally flowed forth from the World-Honoured One's substance of the one true citta, they are also merely the true substance of the one mind upon which ordinary beings and sages rely, flowing forth according to conditions, progressively pervading all places, within the bodies and minds of all sentient beings. If one merely calms one's thoughts in one's own citta and contemplates according to principle, it will manifest just so, vividly and clearly in the mirror of the source. Arising as this single, boundless illumination, it pervades the limitless space of the dharmadhātu; there is not a single dust mote that is not touched by its light, nor a single thought that does not receive its illumination. This is indeed the illumination of prajñā's non-knowing—how could illumination have a boundary? It is the source of nirvāṇa's great quiescence—how could the source have an end? Therefore, as the Treatise on Prajñā Being Without Knowing states: 'The Pañcaviṃśati says: Prajñā has no characteristic of existence, and no characteristic of arising and ceasing. The Aṣṭasāhasrikā says: Prajñā is without knowing and without seeing. This discourses upon the function of wisdom's illumination; why then is it called formless and without knowing? Truly there is formless knowing and unknowing illumination—this is clear! Why so? Now, if there is something known, then there is something not known. Because the holy citta is without knowing, there is nothing it does not know. The knowing of non-knowing is called all-knowing. Hence the sūtra says: The holy citta is without knowing, yet there is nothing it does not know—this is trustworthy indeed! Therefore the sage empties his citta while making substantial his illumination; all day he knows, yet has never known. Thus he can silently radiate and veil his light, empty his citta in dark reflection, close off wisdom and stop up hearing, yet alone be awakened in the dark recesses. Thus, while wisdom has the reflection that plumbs the depths, it is without knowing; while spirit has the function of responding and meeting, it is without deliberation. Because spirit is without deliberation, it can uniquely reign beyond the world; because wisdom is without knowing, it can profoundly illuminate outside phenomena. Although wisdom is outside phenomena, it has never been without phenomena; although spirit is beyond the world, it is all day within its domain. Therefore, looking down and up it accords with transformation, responding and meeting boundlessly; there is no obscurity it does not discern, yet it has no achievement of illumination. This, then, is the knowing of non-knowing, and the meeting of holy spirit. Now, as for this thing, real yet not existing, empty yet not non-existent, present yet impossible to discourse upon—is it not solely holy wisdom? Why so? If one wishes to say it exists, it has no shape and no name; if one wishes to say it is non-existent, the sage is numinous by means of it. Because the sage is numinous by means of it, emptiness does not lose illumination; because it has no shape and no name, illumination does not lose emptiness. Because illumination does not lose emptiness, it blends without changing; because emptiness does not lose illumination, it moves so as to meet the coarse. Therefore, the function of holy wisdom has never ceased for an instant, yet seeking it in shapes and characteristics, it can never be found. Thus the Ratnakūṭa says: Through having no citta or manas, active practice is manifested. The Pañcaviṃśati says: Without moving from equal awakening, all dharmas are established. Therefore, though the sage's traces are of myriad kinds, their purport is only one! Therefore, prajñā can be empty and illuminate; the true truth can be forgotten and known; myriad movements can be approached and stilled; holy responses can be non-acting and yet act. This, then, is to know naturally without knowing, and to act naturally without acting. What more is there to know? What more is there to act?'

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宗鏡錄 — Classical Chinese