宗鏡錄 37

English (machine translation) 37

Language: English

37.1

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

Now, if the myriad practices and doctrinal teachings are all explained in terms of the mind, then take simply the sutra teachings spoken by the buddhas: all use the collection of names, phrases, and syllables to express and manifest [them], and only then are the doctrinal principles established. How can one explain only the one mind and nothing else?

37.3

Answer: For now, relying first on past masters, capacity and response are explained jointly, and the archetype (bimbadhātu) and the reflection (pratibimbadhātu) are both clarified. The Buddha said: 'From [the night of my] radiance until [the final rest at] the Crane Forest, I have not spoken a single word, nor have you heard one.' This was spoken by the Buddha with esoteric intent. It is based on the original true substance of the Dharma, which transcends verbal explanation; thus not a single word was spoken—that is, the characteristic of quiescence and cessation of all phenomena cannot be declared in words. Furthermore, it is simply that the Buddha did not speak a single word of any dharma outside the mind. As for the substance of the teaching, Dharmapāla said: Since the Tathāgata actually manifested his body and actually expounded the Dharma, the primary and secondary components of sound, names, phrases, and syllables, as universally used by the speaker and the listener, constitute the substance of the teaching. That the substance of the teaching encompasses both the defiled and undefiled, the reflected image and the archetype, is appropriate. When the hearers' faculties have matured, they are stimulated and respond: on the Tathāgata's consciousness, characteristics of text and meaning arise. Through the conditioning power of his original vows of compassion, the Buddha then expounds the Dharma of the three vehicles for sentient beings. All the sound, names, phrases, and syllables are the primary undefiled archetypal teaching. But when sentient beings of the three vehicles and five natures listen to the Dharma before the Buddha, they are unable to hear it directly; they transform their own nimittabhāga and cognize it. All those sounds, names, phrases, and syllables take in both the defiled and undefiled, which are the secondary reflected-image teaching. Thus the archetypal teaching is the root, because it can manifest the reflected image; the reflected-image teaching is the branch, because it exists depending on the archetype. Due to this, the archetypal teaching is taken as the primary substance of the teaching, and the reflected-image teaching is taken as the secondary substance of the teaching. Bodhisattva Asvabhāva objected, saying: 'Our school takes only the reflected nimittabhāga on the consciousness of sentient beings as the substance of the teaching, which does not contradict consciousness-only. If you, Dharmapāla, take the Buddha's archetypal sound, names, phrases, and syllables as the substance of the teaching, then there are dharmas outside the mind—how could consciousness-only be established?' Dharmapāla replied: 'The doctrine of consciousness-only is based on the direct nimittabhāga. When sentient beings listen, they transform and give rise to a nimittabhāga and cognize it; they do not take another's archetype to be their own nature. Yet that other archetype—the Buddha or bodhisattva—is also established as consciousness-only; therefore there is no contradiction.'

37.4

Question: Why not simply take the archetype alone as the primary substance of the teaching, and leave it at that?

37.5

Answer: Because sentient beings cannot directly hear the undefiled archetype, they must rely on the reflected image.

37.6

Question: If so, why not take only the reflected image as the substance of the teaching, since it is what is directly heard?

37.7

Answer: Although it is directly heard, it necessarily relies upon the archetype. Therefore the Vijñaptimātratāsiddhiśāstra says: 'By their mutual sovereign power, the two consciousnesses become determined.' 'Mutual sovereign power' means that the Buddha and sentient beings serve as sovereign conditions (adhipatipratyaya) for each other. 'The two consciousnesses become determined' means that the faculties of sentient beings are determined, and the Tathāgata's compassion is determined. That is to say, when the faculties of sentient beings have matured, their suitability to hear the Dharma is determined; the Tathāgata then has the determination of compassion, determinately expounding the Dharma for sentient beings, acting as the sovereign condition. Furthermore, the different masters vary on the presence or absence of the reflected image and the archetype; this should be distinguished into four propositions: First, the archetype alone without the reflected image: this is the Hīnayāna Sarvāstivāda and so on. Second, the reflected image alone without the archetype: this is Nāgasena and Asvabhāva. Third, both together: this is Dharmapāla and Śīlabhadra. Fourth, neither: this is Nāgārjuna and Bhāviveka. That is to say, in their assertion regarding the gate of the ultimate truth, they do not distinguish a substance of the teaching, completely negating bodhi and nirvāṇa as empty. Among the four propositions distinguished above, Dharmapāla's approach—which admits both archetype and reflected image—is superior. However, if one considers the collection of names, phrases, and syllables, their explanation and expression are all mental verbal conceptualizations; wherever there is expression and cognition, none exceeds the mind and consciousness. Down to the speaker and what is spoken, all belong to seeing, hearing, perceiving, and knowing. The mind contains good and evil, the various mental factors, and so forth; not a single dharma exists outside the mind. One should know that this mind is the metropolis of all dharmas: manifesting facts and conforming with principle, the mind can serve as a model and sustain [all things], and is therefore called a 'sutra.' How could it be limited to the mind? Down to all the six sense objects, all are sutras, because the mind pervades all places. As the Profound Meaning of the Lotus Sutra says: 'Clarifying the sutra by going through dharmas: If one translates sutra correctly, what dharma is a sutra? Traditionally three kinds are used. First, using sound as the sutra: as when the Buddha was present, expounding from his golden mouth, there was only the expression and discourse of sound, and the listeners attained the Path; therefore sound is taken as the sutra. The Pañcaviṃśatisāhasrikā says: "Heard from good spiritual friends." Second, using form as the sutra: when the Buddha was in the world, one could use sound as the sutra; now that the Buddha has passed into extinction, paper and ink transmit and uphold [it], and one should use form as the sutra. The Pañcaviṃśatisāhasrikā says: "Heard from sutra scrolls." Third, using mental objects (dharmas) as the sutra; hence it says: "Those who cultivate my Dharma know it by their own realization." Moreover, the sense objects are sutras. If in this land those with sharp ear-consciousness can distinguish sound objects and attain awakening, then sound is their sutra, while for others it is not. If their mental consciousness is sharp, they can investigate the mind and reflect to reach a decision, and mental objects are their sutra, while for others they are not. If their eye-consciousness is sharp, they cognize through written words and attain the principle, and form is their sutra, while for others it is not. This land uses only three sense objects; the remaining three consciousnesses are dull: when the nose smells paper and ink, it knows nothing; when the body touches a sutra scroll, it also cannot understand; when the tongue eats written words, how could it distinguish right from wrong? In other lands, all six sense objects are used, or a single sense object is used exclusively. As the Vimalakīrtinirdeśa says: "Giving a single meal to all: those who are equal regarding food are also equal regarding the Dharma; those who are equal regarding the Dharma are also equal regarding food." This is the exclusive use of what is encountered by the faculty of the tongue as the sutra. Or in some lands, touching heavenly robes with the body immediately brings attainment of the Path; this is the exclusive use of tactile objects as the sutra. Or seeing the Buddha's light brings attainment of the Path; this is the exclusive use of form as the sutra. Or in quiescence without words, contemplating the mind brings attainment of the Path; this is the exclusive use of mental objects as the sutra. Like the land of All Fragrances, where fragrances perform the Buddha-work; this is the exclusive use of fragrance as the sutra. In other lands, the six faculties and consciousnesses are sharp, so the six sense objects can serve as sutras. In this land, three faculties and consciousnesses are dull: the nose is inferior to that of donkeys, dogs, deer, and the like; how could it attain penetration through fragrance, taste, touch, and so forth?'

37.8

Question: Because the faculties are sharp, sense objects are sutras; for dull ones, are sense objects then not sutras?

37.9

Answer: The six sense objects are the dharmadhātu, and their substance is inherently a sutra; it is not that only when seized by sharp faculties do they become sutras. Why? The Pañcaviṃśatisāhasrikā says: 'All dharmas converge into form, and this convergence cannot be surpassed.' This form can express all dharmas. For instance, with black ink, a single stroke expresses 'one'; two strokes express 'two'; three strokes express 'three'. A vertical stroke expresses 'king' (王); adding a stroke to the right expresses 'chou' (丑); adding a stroke to the left expresses 'field' (田); extending upward expresses 'you' (由); extending downward expresses 'shen' (申). In this way, with variations and turns, its expressions are inexhaustible. Or a single character expresses immeasurable dharmas; immeasurable characters jointly express a single dharma; immeasurable characters express immeasurable dharmas; a single character expresses a single dharma. With slight variations in black ink, the meanings expressed differ vastly: turning left expresses evil; turning right expresses good; a dot above expresses the undefiled; a dot below expresses the defiled. Killing and reviving, giving and taking, praise and blame, suffering and pleasure—all reside within the ink; there is not a single dharma outside this ink. In brief, black ink expresses immeasurable teachings, immeasurable practices, and immeasurable principles. Black ink is also the root of teaching, the root of practice, and the root of principle. From an initial single dot to immeasurable dots, from dots to characters, from characters to phrases, from phrases to verses, from verses to scrolls, from scrolls to sections—moreover, from a single character or phrase, one first establishes minor practice and later manifests great practice; again, from dots and characters, one first sees shallow principle and later reaches profound principle. This is called the subtle unfolding of the three kinds—teaching, practice, and principle—of the color black. Furthermore, one should know that black characters are the root of all dharmas; blue, yellow, red, and white are also like this. They are neither characters nor non-characters, illuminating both characters and non-characters; they are ineffable, yet not ineffable; invisible, yet not invisible. What is selected? What is not selected? What is gathered? What is not gathered? What is abandoned? What is not abandoned? If right, all are right; if wrong, all are wrong. Being able, through the color black, to penetrate all that is wrong, to penetrate all that is right through all that is wrong, to penetrate all that is neither wrong nor right—all dharmas are perverse, and all dharmas are correct. If one does not understand the color black in this way, one will not understand characters and non-characters, blue, yellow, red, and white, the obstructive and non-obstructive—one will understand none of them. If one penetrates through the color black, one knows that other colors are also like this. This is the meaning of the Lotus Sutra taking form as the sutra. Sound objects are also like this: sometimes a single sound expresses a single dharma. For those whose ear faculty is sharp, they understand that the causes and conditions of loving or seeing sound are identical with emptiness, identical with the provisional, and identical with the middle; they know that lips, tongue, teeth, and palate are all ungraspable. Sound is non-sound; non-sound is also sound; it is neither sound nor non-sound. Sound is the root of teaching, practice, and principle, and its various meanings are all as explained above: this is penetrating the sound sutra. Fragrance, taste, touch, and so forth are also like this. A sutra says: 'All worldly livelihoods and productive enterprises are not contrary to the true mark'—this is the meaning. The external sense media (āyatana) are all sutras, pervading the dharmadhātu; the internal sense media are also like this; the internal-and-external sense media are also like this. A sutra says: 'One does not attain liberation through internal contemplation, nor does one attain liberation apart from internal contemplation,' and so forth. It also says: 'Being able to contemplate the mind-nature is called supreme concentration.' Mind is the substance. 'All who possess mind shall attain samyaksaṃbodhi': mind is the source. 'Bring the mind under control in one place, and nothing cannot be accomplished': mind is the function. 'The three realms have no separate dharma; they are made only by the one mind.' The mind of vitarka and vicāra is the root of speech. Distinguishing the mind through the mind, realizing the mind, is the characteristic of the teaching. Therefore it is said: flowers, fragrance, clouds, and trees are themselves the Dharma doors of the dharmadhātu; lands and sentient beings are originally the true substance of the ten bodies. Thus the Avataṃsakasūtra says: 'Know that all dharmas are the treasury of correct reflection.'

37.10

Question: If there are no dharmas outside the mind, and there is only listening without expounding, why did the Buddha say: 'The Dharma I have expounded is like the leaves in my hand,' and also say himself: 'Since I became a Buddha, I have not spoken a single word,' and so on?

37.11

Answer: Ancient commentators explained: The metaphor of the leaves in the forest is based on [the Buddha's] serving as their condition, causing the consciousness of sentient beings to transform and understand the Dharma; this is called 'what I have expounded is like the leaves in my hand.' Where he has not yet acted as their condition, and sentient beings' own minds have not yet given rise to understanding of the Dharma, this is called 'what I have not expounded is like the leaves in the forest.' Taking [his presence as] a sovereign condition, it is called 'expounding' and 'not expounding.'

37.12

Furthermore, the Mirror of Consciousness-Only raises the question: 'Since it says here that the Buddha himself said so, why then does it say that the Buddha did not expound the Dharma? Is this not the fallacy of self-contradiction?'

37.13

Answer: This too is transformed and produced by the consciousness of those capable of hearing; the Buddha in reality did not speak, but merely served as a sovereign condition. Because such words were transformed upon the consciousness of sentient beings, they are cited as proof.

37.14

Question: If simply understanding the one mind enables one to accomplish profound contemplation, then without stages and ranks, how can black and white be distinguished? One must align with the doctrinal vehicles to dispel errors and confusion; only when teaching and contemplation are both elucidated does one accord with the Buddha's mind.

37.15

Answer: It is truly as you have said; neither can be lacked. Contemplating the mind in the Perfect Teaching requires clarifying the six stages of identity (liuji). Through the threefold contemplation, one avoids counting another's treasures; through the six stages of identity, one is free from arrogance. Yet the mind is not a quantity—how could there be texts of four [teachings] and six [identities]? Principle merges into the profound and subtle—who could distinguish ranks of shallow and deep? Merely because experiential realization differs, the gates of the four teachings are provisionally distinguished; because advancement is also distinct, the stages of the six identities are arranged. This comes from the primary text of the Tiantai Stopping and Contemplation (Mohe zhiguan), guarding against arrogance and confusion at the initial mind, while verifying ultimate attainment at the final stage. The Stopping and Contemplation says: Regarding revealing correctness through the six identities:

37.16

Question: Is the initial mind correct, or is the final mind correct?

37.17

Answer: As the treatises say, burning the wick is not [done solely by] the first [flame], yet it is not separate from the first; it is not [done solely by] the last, yet it is not separate from the last. If one is complete in both wisdom and faith, on hearing that a single thought-moment is precisely it, one does not slander because of faith, and does not fear because of wisdom. Both beginning and end are correct. If one lacks faith, one exalts the sacred realm too high, [deeming it] beyond one's own share of wisdom. If one lacks wisdom, one gives rise to overweening pride (adhimāna), claiming oneself to be equal to the Buddha. Then both beginning and end are wrong. For this reason, one must know the six identities (ṣaḍavasthāḥ). They are: the identity in principle, the identity in name and words, the identity in contemplative practice, the identity in semblance, the identity in partial realization of truth, and the identity in the ultimate. These six identities begin with the ordinary person and end with the sage. Because they begin with the ordinary person, doubt and timidity are removed; because they end with the sage, pride and arrogance are eliminated. As for the identity in principle: a single thought-moment of mind is precisely the principle of the tathāgatagarbha. Because it is 'suchness' (tathā), it is empty; because it is 'storehouse' (garbha), it is provisional; because it is 'principle', it is the middle. Within the three wisdoms in a single mind, it is complete with the inconceivable. The three truths are one truth; they are neither three nor one. A single color, a single scent, all phenomena, and all minds are also like this. This is named bodhi as the identity in principle, and is also śamatha and vipaśyanā as the identity in principle. That which is precisely stillness is named śamatha; that which is precisely illumination is named vipaśyanā. As for the identity in name and words: although the principle is precisely it, one uses it daily without knowing it. Because one has not heard the three truths, one completely fails to recognize the Buddhadharma, like the eyes of cattle and sheep that do not comprehend the cardinal directions. Either from spiritual friends or from sutra scrolls, one hears the one true bodhi explained above; within names and words, one penetrates and understands it, knowing that all phenomena are precisely the Buddhadharma. This is bodhi as the identity in name and words, and is also śamatha and vipaśyanā in name and words. When one has not yet heard it, one runs and seeks everywhere; once one has heard it, the mind of seeking and grasping ceases—this is named śamatha. Solely having faith in the dharma-nature, without having faith in anything else—this is named vipaśyanā. As for the identity in contemplative practice: if one merely hears the names and speaks them with the mouth, it is like a worm gnawing wood that happens by chance to form characters; the worm does not know whether they are characters or not. Since one does not comprehend, how could it be bodhi? One must have the mind's contemplation clear and distinct, principle and wisdom corresponding, acting according to what one says, and saying according to what one acts. The Kuśalamūlasaṃparigrahasūtra says: 'Spoken words are called non-practice. I do not rely on words, but only practice bodhi in the mind.' This correspondence of mind and mouth is bodhi in contemplative practice. The commentary states: 'Evaluating wisdom arisen from hearing through four lines: being complete is like the eye obtaining [light]; illuminated by the sun, it is free of distortion.' Contemplative practice is also like this: although one has not yet tallied with the principle, the contemplating mind does not cease. Like the metaphor of shooting at the target in the Śūraṅgamasūtra, this is named bodhi in contemplative practice, and also named śamatha and vipaśyanā in contemplative practice. Constantly maintaining this mindfulness is named vipaśyanā; the cessation of other thoughts is named śamatha. Bodhi as the identity in semblance: because the more one contemplates the clearer it becomes, and the more one calms the stiller it becomes, like shooting close to the target, it is named contemplative wisdom in semblance. All worldly trades and livelihoods do not run contrary to it; whatever thoughts and calculations one has are all what previous Buddhas taught in the sutras, as spoken of in [the chapter on] the purification of the six sense faculties. Comprehensively subduing ignorance is named śamatha; wisdom resembling the middle [truth] is named vipaśyanā. As for the identity in partial realization of truth: through the power of semblance contemplation, one enters the stage of the copper wheel; for the first time one shatters ignorance, sees the Buddha-nature, opens the jewel storehouse, and reveals tathatā; this is named the abode of generating the aspiration [for awakening], up to virtual awakening. Ignorance becomes faint and thin, and wisdom turns more manifest. It is like the moon from the first day to the fourteenth day: light approaches fullness, and darkness approaches extinction. If there are beings who should be saved by a Buddha body, one accomplishes awakening through the eight aspects; if there are beings who should be saved by bodies of the nine realms of phenomena, one manifests through the universal gate, as taught extensively in the sutras. This is named bodhi as the identity in partial realization of truth, and also named śamatha and vipaśyanā as partial realization of truth, and partial realization of wisdom and severance. As for bodhi as the identity in the ultimate: virtual awakening transforms in a single turn, entering into marvelous awakening; the light of wisdom is fully perfected, no longer capable of increase; this is named the fruit of bodhi. The severance of great nirvāṇa has nothing further to sever; this is named the fruit of fruits. Virtual awakening does not penetrate it; only a Buddha can penetrate it. Beyond the letter cha, there is no path that can be spoken; therefore it is named ultimate bodhi, and also named ultimate śamatha and vipaśyanā. When ancient masters explained the six identities according to the four teachings: if the Tripiṭaka teaching clings to form as existing, it applies the cause of clumsy deliverance through analysis and breakage, culminating in the fruit of mere emptiness and ash-like annihilation. The common teaching clings to form and mind as empty; it understands the principle of arising through conditions without inherent nature, yet misses the principle of the middle path that is not empty. The separate teaching holds that the ten realms of phenomena arise from mind; the mind only has the nature in principle capable of producing the ten realms, but does not yet inherently possess the causes and fruits of the ten realms. Just as from the earth all grasses and trees are born, it merely produces the ten realms sequentially from the one mind. In the perfect teaching, the mind inherently possesses the ten realms of phenomena; it does not depend on a producer and that which is produced, nor is there a before and after. Just a single thought-moment is the ten realms; just the ten realms are a single thought-moment. At all times, in all places, in all phenomena, in thought-moment after thought-moment the substance is constantly complete and perfect. The myriad virtues as numerous as dust and sand are not lacking in the least; the eighty thousand defilements and karmas are not eradicated in the least. One does not say that the Buddha is the supreme sage at the summit of fruition whom I have not realized, nor does one say that ordinary beings are vile and defiled below whom I must abandon. Comprehensively surveying the dharmadhātu, it resides entirely within a single thought-moment of the mind, like a single round pearl, lucid and clear. Complete understanding is free of any further vitarka and vicāra; progressing in cultivation, one also sees neither ordinary nor holy, neither grasping nor rejecting, and discriminating false thoughts are completely exhausted. Because a person of initial perfect faith has not yet attained purity, their kleśas have thicknesses and thinnesses, their habit-energies have shallowness and depth, discriminations are hard to forget, and grasping conditions easily arises. The mind is frivolous and contemplation is shallow; delusions are heavy and sense-objects are strong. Within the remedies, the six identities are therefore distinguished. For this reason, the original substance of the mind-nature of an ordinary person is truly equal to the supreme sages. But the ordinary person cannot constantly employ the original; following sense-objects they generate mind, discriminating and calculating in thousands of differences and myriads of distinctions. Although in the human destiny, their mind is mostly unfixed, sometimes generating the mind of the hells, sometimes generating the mind of hungry ghosts or animals, not to mention the wholesome destinies of humans and devas, and not to mention the noble paths of the three vehicles. How could beginningless false habit-energies be eliminated all at once? Although they have understanding, they cannot constantly illuminate; therefore they are ordinary beings. If saṃsāra is precisely nirvāṇa and kleśa is precisely bodhi, this is the identity in principle. If one can temporarily illuminate the true principle, one instantly sits on the Buddha seat, realizes the Buddha body, and employs the Buddhadharma. When this single thought-moment is perfectly manifest, one does not see the Buddhas of the ten directions as different from this body and this thought-moment of mine. Having understanding without yet cultivating is the identity in name and words. Having measure and degree in thought is named the identity in contemplative practice. Thought resembling the objective realm is named the identity in semblance. The objective realm entering thought is named the identity in partial realization of truth. Neither objective realm nor thought is named the identity in the ultimate. Although the six are constantly one, what is ordinary and what is sacred? Although the one is constantly six, ordinary and sacred are far apart as heaven. Furthermore, because six is constantly one, it is called 'identity'; because one is constantly six, beginning and end are not uniform. When contemplating mindfulness, it is neither one nor six. Again, for example, obtaining gold without leaving the poor woman's house is 'identity'. The poor woman obtaining gold and becoming rich can serve as a metaphor for sentient beings being precisely Buddhas. In taking the gold there is a sequence—how could it not be six? Weeding out the dirty grass is contemplative practice subduing delusion. Digging the earth near the gold, seeming to see an object yet not clearly—how is this not semblance? Gathering a portion—how is this not partial realization of truth? Entirely obtaining and enjoying it, the woman rejoices—how is this not the ultimate? Therefore, having頓-awakened to the source, one must again match words and actions. Having obtained original purity, one must also attain purity free from defilement. As a verse in the Mahāsaṃnipātasūtra states: 'Far removed from all defilements, pure and without defilement like reality, that mind can produce great light: this is named the ratnolkā-dhāraṇī.' It also states: 'If there is someone who does not perceive any objective realms, nor their own objective realm, such a person can achieve subdual.'

37.18

Question: The Tathāgata had no secret words, and Kāśyapa concealed nothing; thus the minds of sentient beings are always naturally manifest and clear. Why is there a need for teachings and contemplations to instruct and reveal them, broadly discussing horizontal and vertical?

37.19

Answer: It is simply because the vision and knowledge of the Buddha are contained within the minds of sentient beings. Although they are manifested, those who are deluded do not know it, because they are covered by adventitious defilements and obstructed by false views. Though they exist, it is as if they were absent, like a worldly treasure trove covered by objects so that no one knows of it. Therefore, one must point precisely to the place of the treasure to cause them to see it in person and thereupon obtain its treasure, bringing inexhaustible benefit and relief. This is also like that. Relying on these gates of skillful means, one comes to see the mind-treasure, and then, stimulated and developed by the conditional and the uncovering [causes], it personally appears before one: the treasury of wisdom flourishes and the wealth of the Dharma is fully possessed. With such supreme benefit, the traces of the teachings are not in vain. As the Mahāparinirvāṇasūtra says: 'For example, although the great sea is uniformly salty, within it there is also supreme, wondrous water whose flavor is like milk. It is also like the Snow Mountains: although they are endowed with various virtues and produce many medicines, there are also poisonous grasses. The bodies of sentient beings are also like this: although they have the seeds of the four great venomous serpents, within them there is also the wondrous medicine, Great King. What is called Buddha-nature is not an artificial construct; it is merely covered by the adventitious defilements of kleśa. If kṣatriyas, brāhmaṇas, vaiśyas, or śūdras can sever and eliminate them, they will see the Buddha-nature and attain the unexcelled path.' Therefore, the ancient virtuous ones said: 'The opening of the source of the nature of things is truly because the nature of sentient beings contains the ocean of wisdom, and their consciousness penetrates true emptiness. It is only that the bright jewel is concealed within their clothes, and the secret treasury is buried in the room; one must rely on pointing it out to make them awaken and enter, and one must depend on the wisdom of contemplation to accord with the unarisen.' Furthermore, to expand its meaningful functions, one must clarify the horizontal and vertical Dharma-doors. The vertical is solely the one mind; the horizontal pervades everything. The mind is neither horizontal nor vertical; horizontal and vertical are the mind. Concealment and manifestation are simultaneous; contraction and expansion are unhindered. Thought-moment by thought-moment they are mutually identical; dharma by dharma they interfuse. Applying the vertical to the horizontal, there is nothing horizontal that is not vertical—each and every dharma reaches the source of the mind. Applying the horizontal to the vertical, there is nothing vertical that is not horizontal—it possesses all phrases, and each and every phrase is broad and equal to the dharmadhātu. Therefore, the Ocean of Meanings says: 'The substance has no difference; whenever it is raised, its full sharpness appears. The principle does not take different paths; whenever it is spoken of, it is instantly revealed.' This is truly because the characteristics of the two extremes are exhausted, and distinct substances interfuse; it contracts and expands according to wisdom, and bends and curves in response to capacities. Therefore, when words arise, they instantly arise—who could say the path does not go through? When the many are raised, they are instantly the many—who could say the Dharma does not exist? Hence we know that setting up teachings is always done in response to capacities; since capacities and suitabilities differ, the teachings are divided into many kinds. For instance, in contemplating the single dharma of form, the five teachings have different entries into realization: First, the Small Vehicle sees it as real form and does not speak of emptiness of nature. The Initial Teaching sees this dharma of form as produced from conditions and necessarily devoid of self-nature, being empty and having nothing at all, like waves returning to water. The Final Teaching sees that form and emptiness are unobstructed, because true emptiness does not preserve its own self-nature and follows conditions to become form, which is illusory form, and thereupon depends upon emptiness to be established; this form that depends upon emptiness has false characteristics devoid of substance, its own nature always exhausted while emptiness appears. Therefore, form is emptiness and is always annihilated; emptiness is form and always preserved. It must be that form which exhausts itself that is empty form; the emptiness that establishes form is true emptiness. Raising the substance, they mutually interfuse without obstruction, like water entering the waves. The Sudden Teaching holds that a single dharma of form is entirely subsumed under the true principle; therefore, this form is of a single flavor with the true principle, etc., and there is no other dharma that can be explicitly explained—both water and waves are extinguished. The Perfect Teaching holds that as soon as it arises, it completely subsumes everything; the one and the many mutually contain each other, simultaneously established as a single lump of perfect brightness: wherever raised, it is form; wherever raised, it is emptiness. Its meaning and flavor are self-sovereign, adopted and applied according to wisdom. Why? Because whenever one door is raised, there is none that is not manifested. The ancient virtuous ones said: 'All are rooted in the one mind and string together all dharmas.' Now, the one mind is the total of the ten thousand dharmas: divided, it becomes morality, concentration, and wisdom; unfolded, it becomes the six pāramitās; dispersed, it becomes the ten thousand practices. The ten thousand practices have never not been the one mind; the one mind has never contradicted the ten thousand practices. Thus, the one mind is that which generates the ten thousand dharmas, yet does not belong to the ten thousand dharmas. One who attains it is at ease with regard to dharmas; one who sees it is unhindered with regard to the teachings. Originally it is not a dharma, so it cannot be explained by dharmas; originally it is not a teaching, so it cannot be transmitted by teachings. How could it be sought by tracks and traces? Thus we know that if one only investigates and refines a single dharma, inner illumination becomes clear and distinct, naturally pliable and entering into the spirit; according with the nature of the dharmadhātu, without mind one accords with the Way, treading the gate of the single realm. Therefore, the Mahāprajñāpāramitopadeśa says: 'Because the human mind is mostly scattered, like a madman, like a thief, like a drunkard, the one mind of reverent mindfulness is the initial gate to all virtues. Gathering the mind, one attains dhyāna, and then attains real wisdom; attaining real wisdom, one then attains liberation; attaining liberation, one then attains the end of suffering. Matters such as these are all attained from the one mind.' The Private Notes on the Huayan says: 'The dedicating [of roots of virtue] without bondage and without attachment is simply because one realizes that all are suchness; therefore there is no bondage or attachment. One knows that all have neither bondage nor release. Since one dharma is like this, all dharmas are likewise so. Therefore, all dharmas are the one dharma, and the one dharma is all dharmas. If all dharmas are devoid of nature, this is the assembly of the divided bodies of the Buddha, the appearance of the jewel stupa, and Mount Sumeru entering a mustard seed.' Reaching such thorough penetration, when one is understood, a thousand follow. Then one knows that the Buddha is born toward the nonexistent, and the Dharma is established within ultimate emptiness. Because there is no arising and no nature, turning and revolving depend on the mind, so that gathering and dispersing are simultaneous, and the great and the small enter into one another. Therefore, the arrayed principles, the reflected images of the reward and transformation bodies, and even the measureless virtuous deeds and vast spiritual powers, simultaneously appear within the mirror of the source. Now, consider classes such as dragons and mirage-monsters: though their bodies are entirely the karmic fruits of birth and death, they still display inconceivable power and function. How much more so could one who awakens to the fundamental mind and possesses knowledge of reality not display vast spiritual functions? As the Avataṃsakasūtra says: 'O son of the Buddha, just as Rāhu, king of the asuras, whose original body is seven hundred yojanas tall, transforms his shape to sixteen-eight thousand yojanas tall, so that when he raises half his body out of the great ocean, it is exactly level with Mount Sumeru. O son of the Buddha, although that king of the asuras transforms his body to sixteen-eight thousand yojanas tall, he does not destroy the characteristics of his original body: all his aggregates, realms, and sense fields remain as they originally were; his mind is not confused; he does not think of the transformed body as someone else, nor does he think of his original body as not himself. His originally born body constantly receives various pleasures, while his transformed body constantly manifests the power and majesty of various self-sovereign spiritual transformations. O son of the Buddha, if the king of the asuras, who has rāga, dveṣa, and moha, and is fully endowed with arrogance, can still transform and manifest his body like this, how much more so can a bodhisattva-mahāsattva who can deeply understand that mental dharmas are like illusions, that all worldly realms are entirely like dreams, that the appearances of all Buddhas in the world are like reflected images, that all worlds are like magical creations, and that spoken sounds and voices are all like echoes; who sees the real Dharma and takes the real Dharma as their body; who knows that the original nature of all dharmas is pure; who thoroughly knows that body and mind have no real substance; whose body universally abides in measureless realms; who, with the vast radiance of the Buddha's wisdom, purely cultivates all practices of bodhi! Even as a magician performs various magical arts anywhere, he does not destroy the original ground on account of the illusory ground, nor does he destroy the original sun on account of the illusory sun. The bodhisattva-mahāsattva is also like this: where there is no land, he manifests lands; where there is a land, he manifests no land; where there are sentient beings, he manifests no sentient beings; where there are no sentient beings, he manifests sentient beings; where there is no form, he manifests form; where there is form, he manifests no form. The first does not confuse the later, and the later does not confuse the first. The bodhisattva thoroughly knows that all worldly dharmas are also like this, identical to illusions and transformations. Because he knows that dharmas are illusions, he knows that wisdom is an illusion; because he knows that wisdom is an illusion, he knows that karma is an illusion. Having known that wisdom is an illusion and karma is an illusion, he generates illusory wisdom and contemplates all karma. Just as a worldly magician does not manifest his illusion outside of the place, nor is his place outside of the illusion, the bodhisattva-mahāsattva is also like this: he does not enter the world outside of empty space, nor does he enter empty space outside of the world. Why? Because empty space and the world are without distinction. Abiding in the world, he also abides in empty space. The bodhisattva-mahāsattva is able to see and cultivate the various distinct, wondrous adornments and karmas of all worldly realms within empty space. In a single thought-moment, he is able to completely understand the formation and destruction of countless worlds, and he also knows the sequential order of kalpas; he can manifest countless kalpas in a single thought-moment, yet he does not cause that single thought-moment to expand. The bodhisattva-mahāsattva attains the illusory wisdom of inconceivable liberation, arrives at the other shore, abides at the limit of illusion, enters the tally of worldly illusions, and contemplates all dharmas as completely like illusions. Not going against the illusory world, exhausting illusory wisdom, he thoroughly knows that the three periods of time are no different from illusions, and definitively penetrates the boundlessness of the mind. Just as the tathāgatas abide in wisdom that is like an illusion with an equal mind, the bodhisattva-mahāsattva is also like this: he knows that all worldly realms are entirely like illusions, has no attachment anywhere, and has no sense of mineness. Just as that magician performs various magical feats, and although he does not abide together with those magical feats, he is not deluded by the magical feats either, the bodhisattva-mahāsattva is also like this: he knows all dharmas, arrives at the other shore, his mind does not conceive that he can enter into dharmas, nor is he confused about dharmas.'

37.20

Question: Just how does one contemplate one's own mind?

37.21

Answer: Its nature spans the boundaries of beginning and end; its substance is not the conditions of arising and ceasing. Its substance pervades delusion and awakening; its nature is not the affairs of liberation and perplexity. It is also said: The source of citta is originally pure, unconditioned, and beyond reckoning; it is neither one nor two, without color and without form, neither partial nor perfect. Though there is awareness and cognition, there is also no awareness or cognition. Examining citta through the four movements of thought—whether a thought has arisen or not—it is ultimately unfindable. How then could there be contemplation by stages or not by stages, partial or perfect? It is like empty space, equal and without differentiation. This nature of citta is ultimately without mind. When there are causes and conditions, it can also illuminate the mind. Since there is discourse on mind, there is also the meaning of provisional and correct contemplation. Just as in empty space there are also the yin and yang [seasons] and timely rains, the mind is also like this: though free of partial and perfect, gradual and sudden are also spoken of. If one contemplates that the mind possesses the naturally acquired three truths, the naturally acquired three contemplations, and all dharmas without before or after and without sequence, then in a single thought-moment the dharmas of the ten dharmadhātus are fully present. If one contemplates that the mind is neither empty nor existent, then all dharmas born from the mind are also neither empty nor existent. All such dharmas are within the one mind; you should know that contemplating this source of citta is equal to the Tathāgata. If one performs such a perfect contemplation, whether walking, standing, sitting, or lying down, a stūpa should be erected for that person, and they generate the mind of the Tathāgata. Such contemplation of the mind is called contemplating the mind of the Buddha. The Fuxing ji says: 'Mind-creation is precisely mind-possession.' Thus it cites the text on mind-creation to prove mind-possession. A gāthā in the Avataṃsaka-sūtra says: / 'The mind is like a skilled painter, / creating the various five skandhas; / in all the worlds, / there is no dharma that it does not create. / As is the mind, so also is the Buddha; / as is the Buddha, so are sentient beings. / The mind, the Buddha, and sentient beings— / these three have no differentiation. / If someone wishes to know / all the Buddhas of the three periods of time, / they should contemplate in this way: / the mind creates all the Tathāgatas.' / If one does not understand this text, how can one resolve the verse's 'mind creates all' and 'the three have no differentiation'? That the mind creates does not exceed two meanings: first, in terms of principle, creating is precisely possessing; second, in terms of phenomena, it does not exceed the three periods of time. The three periods of time again have three aspects: first, the past creates the present, and the past and present create the future; as from beginningless time, as well as the present, up to the end of the future, all karmas do not go beyond the ten realms, the hundred realms, the thousand thusnesses, and the three thousand worlds. Second, the present creates the present; that is, what is felt by common karma in the present. The mind transforms according to the object, and this is called 'creating'. Because the mind exists, all exists; because the mind is empty, all is empty. It is like a single official in the world: what is seen varies—it is feared, it is loved, it is close, or it is hostile. Third, what is created by the transformations of the holy beings also causes the transformed minds of sentient beings to perceive it. All of these depend on possession in principle before there can be phenomenal functions. Now, if one wishes to cultivate contemplation, one merely contemplates possession in principle: both refuting and establishing together, all are the dharmadhātu, naturally encompassing that which is manifested by the provisional and the real.

37.22

Question: This inconceivable also explains the ten dharmadhātus in terms of sequence; what difference is there between it and the conceivable?

37.23

Answer: In reality there is no difference. The conceivable is explained as arising from the mind; the inconceivable is explained as being possessed by the one mind. If one can have faith and understanding as above, the merit is immeasurable. The Buddha personally compared it: ten thousand practices can hardly equal it. As the Lotus Sūtra says in verse: / 'If a person seeks the Buddha's wisdom, / and throughout eighty million / nayuta kalpas / practices the five pāramitās; / and in these kalpas / gives alms to make offerings to the Buddhas, / as well as the pratyekabuddha disciples / and the assemblies of bodhisattvas, / with rare and wondrous food and drink, / superior garments and bedding, / erecting monasteries of sandalwood / and adorning them with gardens and groves— / such gifts as these, / all various and exquisite, / throughout all these kalpas, / dedicated to the Buddha path; / if furthermore they uphold the prohibitive precepts, / pure and without flaw, / seeking the unsurpassed path, / praised by all the Buddhas; / if furthermore they practice patience, / abiding in the stage of gentleness, / even if many evils are inflicted upon them, / their mind is not shaken; / when those who possess Dharma / harbor excessive pride / and despise and trouble them, / they can also endure this; / if furthermore they are diligent and vigorous, / their resolve and mindfulness always steadfast, / throughout immeasurable millions of kalpas, / single-mindedly never slackening; / and again throughout countless kalpas, / abiding in quiet, empty places, / whether sitting or walking in meditation, / dispelling sleep and constantly collecting the mind; / by virtue of these causes and conditions, / they are able to give rise to all dhyānas, / and for eighty billion kalpas, / abide peacefully with minds undisturbed; / taking the merit of this single mind, / they vow to seek the unsurpassed path: / "May I attain all-knowledge / and exhaust the limits of all dhyānas"— / this person, through hundreds of thousands / of myriad millions of kalpas, / practices all these merits / as spoken of above; / yet if good men or good women, / hearing me speak of the lifespan, / have even a single thought-moment of faith, / their merit surpasses that.' / The Commentary on the Words and Phrases [of the Lotus Sūtra] explains: 'A single thought-moment of faith and understanding means that wherever one hears, one suddenly opens up to illumination, enters following the words, and has no obstruction. One has faith that all dharmas are the Buddha Dharma, and has faith that the Buddha Dharma is not separated from all dharmas. Without attaining the Buddha Dharma and without attaining all dharmas, one sees all dharmas and also sees the Buddha Dharma. The one is precisely the three, and the three are precisely the one. It is also walking on the non-path and penetrating the Buddha path; walking on the Buddha path and penetrating all paths; without attaining the Buddha path or all paths, yet penetrating the Buddha path and all paths. Non-existent yet existent, existent yet non-existent; neither existent nor non-existent. Like the road before a gate, penetrating all the east, west, south, and north, totally without obstruction. The eye, ear, nose, tongue, body, and manas—whatever they encounter—are all likewise. Being without doubt is called faith; understanding clearly is called comprehension. This is the mind of a single thought-moment of faith and understanding.' This mind of a single thought-moment of faith and understanding has a mind identical to the Buddha's mind, and faith equal to the Buddha's faith; it enters the nature of real prajñā and reaches the source of ultimate liberation. Therefore, when the merit of cultivating the five pāramitās over immeasurable and countless kalpas is compared to the efficacy of a single thought-moment of faith and understanding in the mirror of the source, it does not equal one ten-thousandth. Thus it is said: 'Not knowing the mysterious purport, calming thought is in vain.' For this reason, one first awakens to the mirror of the source and then cultivates perfectly; only when principle and practice are without discrepancy is it truly fitting.

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宗鏡錄 — Classical Chinese