宗鏡錄 39.5

39.5

[The Śāstra] answers: "There are two kinds of emptiness: first, emptiness that is difficult to understand; second, emptiness that is easy to understand. The ten metaphors are emptiness that is easy to understand. Now, emptiness that is easy to understand is used to illustrate emptiness that is difficult to understand." The purport of consciousness-only is also like this. Relying solely on consciousness-only, it completely possesses all Dharma approaches. Yet sentient beings are of two kinds: first, those who are largely attached to external form; second, those who are seldom attached to internal consciousness. For instance, in the higher realms they are mostly attached to internal consciousness, while in the lower two realms they are mostly attached to external form and seldom attached to internal consciousness. It is like learners who mostly acquire external interpretations. If one proceeds according to the treatises on consciousness-only, they demolish the external and direct toward the internal, causing the contemplation to become clear. The dharmas of the dharmadhātu are all the single consciousness. When consciousness is empty, the ten dharmadhātus are empty; when consciousness is provisional, the ten dharmadhātus are provisional; when consciousness is the middle, the ten dharmadhātus are also the middle. It exclusively employs the internal citta to demolish all dharmas. If one externally contemplates the ten dharmadhātus, one directly sees the internal citta. One should know that whether form or consciousness, all are consciousness-only; whether consciousness or form, all are form-only. Although we now speak of the two names 'form' and 'citta', in truth it is only a single thought of ignorance-[as]-dharmatā. The ten realms are simply the inconceivable one mind, which is endowed with all phenomena produced by causes and conditions. In a single phrase, it is called 'the citta of a single thought of ignorance-[as]-dharmatā'. If explained extensively, four phrases make up a gāthā: namely, the citta produced by causes and conditions is identical to the empty, identical to the provisional, and identical to the middle. Therefore the Prajñāpāramitā Sūtra says: 'To uphold a single four-line gāthā is equal to the space of the ten directions.' The Lotus Sūtra says: 'If one hears even a single gāthā, one is also given the prediction of bodhi.' A single phrase is also like this; three phrases are likewise. Now, merely contemplating this one mind is inconceivable: the ten realms are constantly present before one, entering the Dharma-gate of the mind-ground. Thus, without rising from the site of serenity, one manifests bodies in the eight assemblies. It is merely a single phrase; within the single phrase there are immeasurable [dharmas], and within the immeasurable there is merely a single phrase. This is precisely because it is inconceivable. As with the citta, so with the buddhas; as with the buddhas, so with sentient beings. Citta, buddhas, and sentient beings—these three are not different. The liberation of all buddhas should be sought within the citta of sentient beings; the citta of sentient beings should also be sought within the liberation of all buddhas. Only then is it the ultimate prajñā, and so on. For those who have not realized it, all dharmas are correct, all dharmas are deviant. When one does not discriminate with the citta, then all dharmas are correct; if one discriminates with the citta, all dharmas are deviant. When the citta gives rise to thoughts, that is ignorance; when there are no thoughts, that is nirvāṇa. This inconceivable is neither blue, yellow, red, nor white, neither square, round, long, nor short; it is without name and without characteristic, ultimately quiescent. It must only be known in the citta; the mouth cannot express it. If there are causes and conditions and skillful means, through employing the four siddhāntas it may also be explained. Because for sentient beings across immeasurable kalpas, their citta of original nature is defiled without being defiled by kleśas, it is difficult to comprehend. Delusion and falsehood are called 'defilement'; defilement then veils the citta, so that one does not see the pure nature. For this reason, remaining long in saṃsāra, they cannot return to the source and revert to the origin. The origin is truly difficult to comprehend; the two vehicles do not even hear its name, much less ordinary beings. Now the Buddha creates for them the cause of habituation, like the jewel sewn [into the garment] at the time of the Buddha Mahābhijñājñānābhibhū, which only bore fruit at the time of Śākyamuni. He causes this seed to gradually accumulate through practice; later, encountering sounds and rays of light, this seed is brought forth, transforming the ordinary into the noble, gradually accumulating merits, fulfilling the mind of great compassion, so that all have already attained the Buddha Way. If this were not so, ignorance would veil the dharmatā, giving rise to the five aggregates of the ten dharmadhātus, piling up delusion upon delusion. If one can transcendently awaken, one gives rise to the five aggregates of the two vehicles, up to the Buddha's aggregates. A verse in the Avataṃsaka Sūtra says: 'The citta is like a skilled painter, / Producing the various five aggregates; / Within all worlds, / There is nothing that is not produced by the citta.' The various aggregates are produced by the citta alone. Contemplating that the citta of ignorance is ultimately non-existent, yet capable of bringing forth the various aggregates of the ten realms—this is precisely the inconceivable. As the Lotus Sūtra says: 'In a single thought of a dream-citta, practicing the cause and attaining the fruit.' Within a single thought of sleep, the citta of ignorance joins with the dharmadhātu-nature, giving rise to immeasurable kleśas; tracing these kleśas back, one directly attains the dharmatā."