宗鏡錄 37.7

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?'