宗鏡錄 4

English (machine translation) 4

Language: English

4.1

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

4.2

As for what are called citta and caitasika dharmas: What is citta? What are caitasika dharmas?

Answer: Comprehending the general characteristic of sense objects is called the citta-king, because its root, the one mind, is the total origin of all dharmas. Grasping the particular characteristics of sense objects is called caitasika dharmas, truly because its fundamental avidyā confuses the equal nature. The Madhyāntavibhāgaśāstra says: 'Comprehending the general characteristic of sense objects is called citta; grasping the particular characteristics of sense objects is called caitasika dharmas.'

4.4

Question: Through how many meanings is this one citta-dharma established?

4.5

Answer: The citta-dharma generally has four meanings. The first is phenomenon: distinguishing according to objects in seeing, hearing, perceiving, and knowing. The second is dharma: in terms of substance, it is merely the conditioned arising and ceasing of caitasikas; these two meanings exist from the standpoint of the conventional, but are non-existent from the standpoint of the true. The third is principle: when investigated to the end, it is empty and quiescent. The fourth is reality: in terms of its original nature, it is solely the true and real tathāgatagarbha dharma.

4.6

Question: Among the four meanings of the citta, the first two meanings are the deluded mind of conceptual reflection, and the latter two meanings are the permanently abiding true mind. In terms of the true mind, its original nature is profound and mysterious, its ultimate principle empty and quiescent; since it has no quantity or number, it need not be pointed out further. But regarding the deluded mind, since it involves seeing and hearing, and is also said to arise and cease, how many kinds of active characteristics does this mind of conceptual reflection have?

4.7

Answer: There are five kinds of minds: First, the spontaneous mind (āpātika-citta), meaning that upon initially encountering phenomena when meeting an object, it immediately arises. Second, the seeking mind (paryeṣaka-citta), [meaning that] when the object is not yet understood, seeking then occurs. Third, the determining mind (niścitaka-citta), [meaning that] closely knowing the substance of the phenomenon, it gives rise to determination. Fourth, the defiled or pure mind (saṃkleśavyavadānika-citta), [meaning that] as the phenomenon expresses aversion or attraction, it gives rise to defilement or purity. Fifth, the outflowing-in-continuity mind (niṣyanda-citta), [meaning that] moment to moment it conditions objects, the preceding and succeeding [moments] being uniform. The Fayuan yilin [zhang] states: In distinguishing the characteristics of the five minds: for example, when the visual consciousness first falls upon an object, it is called the spontaneous falling mind. The simultaneous mental consciousness (manovijñāna), having not conditioned this before, now arises simultaneously for the first time, and is also called 'spontaneous.' Hence the Yogācārabhūmiśāstra says: 'When the mental consciousness naturally wanders and conditions an unaccustomed object without desire and so forth arising, at that time the mental consciousness is called the spontaneous falling mind. When desire arises, it is subsumed under seeking and the rest.' Furthermore, the Saṃdhinirmocanasūtra and the Viniścayasaṃgrahaṇī say: 'Simultaneous with the five consciousnesses, there must be a conceptualizing mental consciousness operating concurrently.' Therefore, the mind [mental consciousness] accompanying the visual [consciousness] is called the spontaneous mind, because it initially falls upon the object abruptly. Since it initially conditions [the object], not yet knowing whether it is good or bad, in order to fully comprehend it, seeking arises next, operating concurrently with desire because it seeks the object. Having sought it, it cognizes the preceding object, and next gives rise to determination, which is understanding the object. Having determined it, it recognizes the differences of the realms, grasps the characteristics of correct causes and so forth, abiding in evil toward enemies, abiding in good toward relatives, and abiding in equanimity toward neutrals, so that the defiled or pure mind arises. With this defiled or pure mental consciousness leading the way, it induces the visual consciousness to arise of the same nature—good or defiled—arising in conformity with what preceded, which is called the outflowing-in-continuity mind. As the visual consciousness arises, the auditory and other consciousnesses are also like this.

4.8

A former worthy asked: Among the eight consciousnesses, how many of the five minds does each possess?

4.9

Answer: The first five consciousnesses have four minds, excluding the seeking mind, because they lack conceptual discrimination. The sixth possesses all five minds. The seventh lacks the two minds of spontaneity and seeking, but possesses the three minds of determination, defilement/purity, and outflowing-in-continuity; because the seventh constantly conditions present objects, it lacks spontaneity.

4.10

Question: The seventh presently possesses calculating discrimination; why does it lack the seeking mind?

4.11

Answer: The seeking mind invariably depends on spontaneity, arising only after [it]. Since the seventh lacks spontaneity, it also lacks seeking.

4.12

Question: Since the first five [consciousnesses] possess spontaneity, why do they lack seeking?

4.13

Answer: Seeking occurs only with two conditions: first, being induced by the spontaneous mind; second, by the mind of calculating discrimination. Although the first five kinds possess spontaneity, they lack calculating discrimination. The eighth [consciousness] has three minds: spontaneity, determination, and outflowing-in-continuity; it lacks defilement/purity and seeking.

4.14

Question: The eighth, like the seventh, constantly conditions present objects; how can it have spontaneity?

4.15

Answer: When the seventh conditions objects, it is uninterrupted; when the eighth conditions objects, the objects have interruption. When the eighth first takes rebirth, it newly conditions the three realms and the three kinds of objects.

4.16

Question: At the initial taking of rebirth, the seventh also newly conditions the eighth consciousness of the three realms; why does it lack the spontaneous mind?

4.17

Answer: The seventh, according to what it is bound to, constantly conditions the eighth consciousness of that corresponding realm. Now to assist with another explanation: the seventh constantly conditions a single object internally, so it lacks spontaneity; the eighth externally conditions multiple objects, so it has spontaneity. Because it lacks conceptual discrimination, it lacks seeking.

4.18

Question: Among the five minds, which minds perfume seeds, and which minds do not perfume seeds?

4.19

Answer: There are two explanations regarding the spontaneous mind. One says that it does not perfume seeds because it naturally conditions objects and is not strong. The second says that if it conditions a novel object, it does not perfume seeds; if it conditions an object previously heard and familiar, it perfumes seeds due to the power of repeated practice. The other minds all perfume seeds. Now it is explained: for example, when spontaneity hears a sound-object, regardless of whether it is an unfamiliar or familiar sound-object, it always perfumes real seeds of sound. Furthermore, there are nine minds forming a wheel. Their broad and abbreviated accounts differ, but their true principle is one. The mind is like a wheel, revolving according to objects. Hence the sutra says: 'The body is not the wheel of thought; it revolves according to thought.' What is its meaning? The masters of the Sthavira school establish the wheel of nine minds: 1. the bhavāṅga [mind of life-continuum]; 2. the provoking [mind]; 3. the seeing [mind]; 4. the seeking [mind]; 5. the penetrating [mind]; 6. the establishing [mind]; 7. the functional force [mind]; 8. the retrospective [mind]; 9. the substance of bhavāṅga. For instance, when first taking rebirth, before one can discriminate, the mind merely revolves in natural conditioning of objects, which is called the bhavāṅga. If an object arrives and the mind is about to condition it, an alert awareness is produced, which is called the provoking [mind]. Once the mind revolves upon this object, seeing illuminates and perceives it; having seen it, it turns to seeking, examining its goodness or badness. Having examined it, it penetrates and cognizes its goodness or badness, and with the establishing mind, gives rise to verbal discrimination speaking of its goodness or badness. According to its goodness or badness, it then possesses actions and functional force. Once action has arisen, wishing to cease and rest, it retrospectively conditions the actions previously performed. Having retrospectively conditioned them, it returns again to the bhavāṅga, naturally conditioning objects; these are called the nine minds, constituting the meaning of a wheel. Among them, the seeing mind extends to the six consciousnesses; the rest are only the mental consciousness. The bhavāṅga mind extends to birth and death; the retrospective mind occurs only at death. For one free from desire, death occurs only in the bhavāṅga mind, since having no self-love, there is nothing to retrospectively condition and no longing arises. Those not free from desire die with the retrospective mind, because longing and attachment exist. If an object arrives, the mind may arise; if there is no differing object, it constantly abides in the bhavāṅga, continuing naturally. However, the order between seeing and seeking is not fixed.

4.20

Question: If one establishes the true and false minds according to discrimination, in terms of these two minds, how many kinds are there in total?

4.21

Answer: The Mahāprajñāpāramitopadeśa says that there are two kinds of paths: first, the path of ultimate emptiness; second, the path of distinguishing good and bad. If it is the path of ultimate emptiness, even 'one' cannot be apprehended, let alone speaking of many. If it is the path of distinguishing good and bad, principles diverge according to conceptual senses, and concrete phenomena are as numerous as the sands of the Ganges. Now, taking up the one mind, ancient commentaries distinguish four kinds:
First, hṛdaya, which is translated here as the physical heart of flesh, the heart among the five viscera of the body, as explained in the Huangting jing.
Second, the mind of cognitive consideration: these are the eight consciousnesses, because they all cognitively consider their own respective spheres of objects. Form is the object-sphere of the eye-consciousness; the sense faculties with the physical body, the seeds, and the receptacle world are the object-spheres of the ālayavijñāna. Each perceives its own portion, hence they are called 'their own respective spheres.'
Third, citta, which is translated here as the accumulative and generative mind: only the eighth consciousness accumulates seeds and produces their active manifestations.
Fourth, hṛdaya, which is translated here as the firm and real mind, also called the steadfast and real mind: this is the true mind.
However, the eighth consciousness has no separate substance of its own; it is simply the true mind which, due to non-enlightenment, has the aspects of being conjoined and non-conjoined with the various deluded thoughts. As conjoined, it can contain both defilement and purity, and is designated the ālayavijñāna. As non-conjoined, its substance is constantly unchanging, and is designated tathatā. Both are nothing other than the tathāgatagarbha. Therefore, the Laṅkāvatārasūtra says: 'That which is quiescent and ceased is called the one mind; the one mind is the tathāgatagarbha.' The tathāgatagarbha is also the dharmakāya enveloped in defilements. The sūtra says: 'Hidden, it is the tathāgatagarbha; manifest, it is the dharmakāya.' Therefore we know that the four kinds of mind are fundamentally of one identical substance, and are divided into many only according to delusion and awakening.
A sūtra gāthā says:
'The Buddha spoke of the tathāgatagarbha / As being the ālaya; / Those of inferior understanding cannot comprehend / That the garbha is precisely the ālaya consciousness.'
'The Buddha spoke of the tathāgatagarbha' refers to the name of the dharmakāya when enveloped in defilements. 'As being the ālaya' refers to the storehouse consciousness. 'Those of inferior understanding cannot comprehend / That the garbha is precisely the ālaya consciousness': those who cling to the view that tathatā and the ālaya are distinct in substance have inferior understanding.
Yet although the four minds share the same substance, the senses of true and false differ, and root and branch are also distinct. The former three are characteristics; the latter one is nature. Nature and characteristics are without obstruction, and all are the one mind. It is precisely the fourth, the true mind, that is taken as the essential tenet.
Furthermore, ancient masters of virtue broadly explained the one mind as follows: with respect to the one mind of the tathāgatagarbha, it encompasses two aspects. First, the aspect of substance transcending characteristics, which is the gate of tathatā. That is, it is neither defiled nor pure, neither arising nor ceasing, unmoving and unturning, impartial and of a single flavor, without distinction in its nature. Sentient beings are themselves nirvāṇa, without waiting for cessation; ordinary beings and Maitreya belong to the same boundary. Second, the aspect of arising and ceasing in accord with conditions, which is the gate of arising and ceasing. That is, turning and moving in accord with perfuming, it produces defilement and purity. Although defilement and purity are produced, the nature is constantly unmoving. It is solely because it is unmoving that it can produce defilement and purity; therefore, being unmoving is also present within the gate of movement. The Laṅkāvatārasūtra says: 'The tathāgatagarbha is named the ālayavijñāna, and together with ignorance and the seven consciousnesses it is present, like the waves of the great ocean, constantly unbroken.' It also says: 'The tathāgatagarbha, perfumed by beginningless false and evil habit-energies, is named the consciousness-store.'
If one traces the branches back to the root of this one mind, it means that when one realizes the supreme meaning, one attains liberation. The supreme meaning is the nature of conditioned arising. If one sees the nature of conditions, one is liberated from the bondage of conditions. The Avataṃsakasūtra says: 'All are made by the one mind.' The treatise says: 'As for being only the one mind, it is because all of the three realms are transformations of mind alone.' The various teachings together cite this to substantiate mind-only.
How does the one mind produce the three realms? There are three explanations. First, the two vehicles: they hold that external objects exist, failing to realize mind-only; even when they hear of the 'one mind,' they take it merely to be the oneness of the ultimate truth, or think that things are transformed by the mind, but are not all themselves the mind. Second, the ripening ālaya is named the one mind: it is spoken of as one mind to preclude external objects. Third, the nature of the tathāgatagarbha, the pure one mind: since in principle there are no two substances, it is called the one mind. Thus we know that whether the two phenomena of ordinary and noble or the two gates of defiled and pure, none is other than the one mind.
Furthermore, regarding this one mind, in terms of nature and characteristic, substance and function, root and branch, mutual identification and mutual penetration, there are ten additional gates:
1. The provisionally explained one mind: that is, people of the two vehicles, who hold that external dharmas truly exist, and that it is merely through the mind's transformation and movement that it is called the one mind. The nine gates below are all truly the one mind alone.
2. The one mind spoken of because characteristics and seeing both persist: this applies across the eight consciousnesses, the various mental factors, and the nimittabhāgas transformed by them, fully possessing both root-objects and reflection-images. Due to the perfuming force of the limbs of existence and so forth, they transform and manifest the direct and indirect retributions of the three realms.
3. The one mind spoken of by subsuming characteristics into seeing: this also applies across both primary consciousnesses and mental factors, but the nimittabhāgas transformed by them do not arise from separate seeds; when the cognitive consciousness capable of seeing arises, it brings forth those reflections along with it.
4. The one mind spoken of by subsuming mental factors into primary consciousnesses: this applies only to the eight consciousnesses, because those mental factors depend on the primary consciousness and have no independent substance, being also transformations of mind.
The commentary explains: regarding subsuming characteristics into seeing, a verse in the Vijñaptimātratā says:
'There is only consciousness, without objective spheres; / Because there are no dust-particles, false seeing arises, / Just like a person whose eyes have cataracts / Sees hairs, moons, and the like.'
In composing a treatise there are generally three elements: first, establishing the thesis, which is the first line; second, adducing proof, which is the second line; third, providing an analogy, which is the lower two lines.
The Ālambanaparīkṣā says: 'Internal consciousness appears like an external object, serving as the objective condition (ālambanapratyaya) for consciousness; because that image is admitted to be within consciousness and capable of producing consciousness.' The meaning is: internal consciousness appears like external objects and acts as the objective condition, because the eye-consciousness and others are admitted to arise bearing that image and consciousness is produced from it. It concludes: 'The various consciousnesses have only internal objects, whose characteristics serve as their objective conditions; this principle is definitively established.' Thus it is not that characteristics are entirely non-existent, but rather that characteristics belong entirely to consciousness; hence it is called 'subsuming into seeing.'
Regarding subsuming mental factors into primary consciousnesses, as a verse in the Mahāyānasūtrālaṃkāra says:
'From one's own sphere and the two illuminations, / Arising together with delusion and the various afflictions: / Such various conceptual discriminations, / The two realities, should be abandoned.'
The commentary says: 'One's own sphere' refers to the seeds of one's own ālayavijñāna. 'The two illuminations' refers to the illumination of that which grasps and the illumination of that which is grasped. These discriminations, by combining with ignorance and the other afflictions, are thereby able to arise. 'Such various conceptual discriminations, / The two realities, should be abandoned': 'the two realities' refers to the reality of the grasped and the reality of the grasper. Such defilements of the two realities should be sought to be abandoned. Therefore a verse of the treatise says:
'The grasper and the grasped: / These two are only illuminations of the mind. / The illumination of greed and the illumination of faith: / The two illuminations possess no two dharmas.'
The commentary says: one who seeks vijñaptimātratā should know that the grasper and the grasped, these two, are only illuminations of the mind.
5. The one mind spoken of by returning the branches to the root: that is, the seven transforming consciousnesses are all differentiated functions of the root consciousness, possessing no distinct substance. A sūtra gāthā says:
'Just as the waves of the great ocean / Do not have varied characteristics, / The minds of the various consciousnesses are also like this: / Difference cannot be found.'
6. The one mind spoken of by subsuming characteristics into nature: that is, these eight consciousnesses all have no self-substance; only the tathāgatagarbha manifests equanimously. All other characteristics are entirely exhausted, and all sentient beings are the characteristic of nirvāṇa itself. A sūtra says: 'There are eight whose characteristics are undestroyed; characterlessness is also devoid of characteristics.'
7. The one mind spoken of through the mutual fusion of nature and characteristics: that is, the tathāgatagarbha, in its entirety of substance, accords with conditions to accomplish all things, while its self-nature fundamentally neither arises nor ceases. These principles and phenomena are seamlessly fused without obstruction; therefore, the two truths of the one mind are completely free of hindrance.
8. The one mind spoken of through the fusion of phenomena into mutual penetration: that is, because the nature of the mind is perfectly fused and unimpeded, when phenomena are constituted by nature, phenomena are likewise melted and fused, not obstructing one another. The one enters into all, and within each and every dust-particle one sees the dharmadhātu; devas, humans, and asuras are not separate from a single dust-particle.
9. The one mind spoken of through the complete mutual identification of phenomena: that is, phenomena relying on nature have no separate phenomena. Since the nature of mind has no distinction between this and that, phenomena are also all identified with the one, the one is identified with the many, the many is identified with the one, and so on.
10. The one mind spoken of through the unimpeded Indra's Net: that is, within the one there are all, and within that all there are again all, layer upon layer without end. All are completely fused and inexhaustible through the nature of the mind-consciousness as the tathāgatagarbha. Because the nature of tathatā is ultimately inexhaustible, when observing all dharmas, they are precisely tathatā; therefore all times and places are Indra's Net.
As the Gāthā on the Whirlpool says:
'If one wishes to know the principle of true emptiness: / The tathatā within the body also pervades the exterior. / Sentient and insentient share a single substance; / Everywhere is identical to the true dharmadhātu. / Without departing from illusory form, one sees emptiness; / This is precisely tathatā containing everything. / A single thought-moment shines into many kalpas; / Each thought-moment and kalpa gathers everything in. / Within a single realm is all knowledge; / Within a single knowledge are all realms. / Merely using one thought-moment to observe all realms, / All realms are simultaneously joined. / Time and place manifest Indra's Net in layers; / All-knowledge penetrates without obstruction.'
A 'whirlpool' refers to a place where water swirls and eddies. First, because it is extremely deep; second, because it turns around and around; third, because it is difficult to cross. The whirlpool in the ocean of Dharma is also like this: first, only a Buddha can fathom it; second, truth and falsehood follow each other in cycles, making it difficult to exhaust their beginning and end; third, hearing of emptiness one clings to emptiness, hearing of existence one clings to existence, thereby sinking into the whirlpool. If one does not comprehend this source, it is difficult to transcend the ocean of existence; drifting upon the waves of good and evil, cast upon the shores of suffering and pleasure, without encountering the compassionate boat, how could one ascend to the shore of awakening?
As a verse says:
'The pure dharmadhātu of tathatā, / Once obliterated, has never persisted; / According with conditions of defilement and purity, / It thereupon forms the ten dharmadhātus.'
According with defiled conditions, it forms the six ordinary dharmadhātus; according with pure conditions, it forms the four noble dharmadhātus. The six ordinary dharmadhātus are: first, the deva dharmadhātu; second, the human dharmadhātu; third, the asura dharmadhātu; fourth, the hell dharmadhātu; fifth, the hungry ghost dharmadhātu; sixth, the animal dharmadhātu. The four noble dharmadhātus are: first, the śrāvaka dharmadhātu; second, the pratyekabuddha dharmadhātu; third, the bodhisattva dharmadhātu; fourth, the Buddha dharmadhātu.
Sentient beings, upon the true nature, differentiate themselves through emotional thoughts, thereby rising and sinking within the six destinies; the various sages, within unconditioned dharmas, are distinguished through wisdom and practice, thereby forming the higher and lower grades of the four noble states. However, although the traces of ordinary beings and sages ascend and descend, and bondage and liberation seem distinct, within the one true dharmadhātu there has never been any movement from the start.
Furthermore, relying on the Huayan school, the one mind establishes four kinds of dharmadhātu according to principle and phenomena:
First, the dharmadhātu of principle (li): 'dhātu' has the sense of nature, because inexhaustible phenomenal dharmas share the same nature.
Second, the dharmadhātu of phenomena (shi): 'dhātu' has the sense of parts, because each distinct phenomenon has its delimited boundaries.
Third, the dharmadhātu of the non-obstruction of principle and phenomena: possessing both the senses of nature and parts, they are perfectly fused without obstruction.
Fourth, the dharmadhātu of the non-obstruction of phenomena and phenomena: all delimited phenomenal dharmas, each and every one being like nature, are interfused, layer upon layer without end.
Because these ten dharmadhātus, through the four dharmadhātus of principle and phenomena, nature and characteristics, mutual identification and penetration, fuse the absolute and conventional, they unfold inexhaustibly, forming the inexhaustible dharmadhātu layer upon layer. Yet this is the dharmadhātu of the whole of the one mind, and the one mind of the whole of the dharmadhātu. According to power and lack of power, one and many are established; through mutual support and mutual subsumption, they are either hidden or manifest. Like the single space pervading the dense array of material forms, like the single body of water gathering ten thousand folding waves, entering into the mirror of the source, they are revealed with vast clarity.
Furthermore, there are two kinds of dharmadhātu: that which is entered and that which is capable of entering. As the Qingliang commentary says: First, to explain that which is entered: overall it is solely the one true unimpeded dharmadhātu. Speaking of its nature and characteristics, it does not go beyond phenomena and principle. In accordance with its distinct senses, there are briefly five gates:
1. The conditioned dharmadhātu;
2. The unconditioned dharmadhātu;
3. Both conditioned and unconditioned;
4. Neither conditioned nor unconditioned;
5. The unimpeded dharmadhātu.
Yet each of the five has two gates.
First, the two gates of the conditioned:
1. The root consciousness can hold the seeds of all dharmas, which is called the dharmadhātu, as a treatise says: 'The realm from beginningless time,' and so forth. This is spoken in terms of the sense of cause, and the substance of its realm is not explained in terms of the dharmakāya.
2. The differentiated boundaries of the dharmas of the three times are called the dharmadhātu. The 'Inconceivable Chapter' says: 'All Buddhas know all the dharmadhātus of the past without remainder,' and so forth. This is the sense of delimited boundaries.
Second, the two gates of the unconditioned dharmadhātu:
1. The gate of inherent purity: in the position of an ordinary being, the nature is constantly pure, because true emptiness is of a single flavor and dharmas are without differentiation.
2. The gate of freedom from defilement: that is, because purity is made manifest only through antidotes, ten kinds are distinguished according to the depth or shallowness of practice.
Third, the two gates of the dharmadhātu that is both conditioned and unconditioned:
1. The gate of according with characteristics: that is, the aggregates of sensation, perception, and conditioning formations, five kinds of form, along with the eight unconditioned dharmas—these sixteen dharmas, which are known only by the mind-faculty, are called the dharmadhātu among the eighteen dhātus.
2. The gate of non-obstruction: that is, the one-mind dharmadhātu fully contains two gates: first, the gate of the mind as tathatā; second, the gate of the mind as arising and ceasing. Although these two gates each completely subsume all dharmas, their two states are never confounded with one another. It is like the wave that subsumes water not being calm, and the water that subsumes waves not being in motion. Therefore the 'Dedication Chapter' says: 'In the conditioned realm manifesting unconditioned dharmas without destroying the characteristics of the conditioned; in the unconditioned realm manifesting conditioned dharmas without differentiating the nature of the unconditioned.' This clarifies the non-obstruction of principle and phenomena.
Fourth, the two gates of the dharmadhātu that is neither conditioned nor unconditioned:
1. The gate of mutual elimination: that is, because there are no conditions that are not principle, it is not conditioned; because there is no principle that is not conditions, it is not unconditioned. The substance of dharmas is impartial, and mutual elimination wipes away both. The Mahāprajñāpāramitāsūtra says: 'Subhūti said to the Buddha: "Is this dharma's equality conditioned or unconditioned?" The Buddha said: "It is not a conditioned dharma, nor is it an unconditioned dharma. Why is this? Apart from conditioned dharmas, unconditioned dharmas cannot be apprehended; apart from unconditioned dharmas, conditioned dharmas cannot be apprehended. Subhūti, this conditioned nature and unconditioned nature—these two dharmas neither combine nor disperse."' This is what it refers to.
2. The gate of having no locus: that is, because this dharmadhātu is free from characteristics and free from nature, it is neither of these two. Furthermore, it is not the two truths, nor can it be reached by the two conventional designations; therefore it is detached from both. The Saṃdhinirmocanasūtra says: 'All dharmas are briefly of two kinds: namely, conditioned and unconditioned. Therein, the conditioned is neither conditioned nor unconditioned; the unconditioned is neither unconditioned nor conditioned,' and so forth.
Fifth, the two gates of the unimpeded dharmadhātu:
1. The gate of universal subsumption: that is, within the above four gates, any single one subsumes all the others. For this reason, whether Sudhana beholds mountains and seas or sees halls and pavilions, all are called entering the dharmadhātu.
2. The gate of perfect fusion: that is, because principle fuses phenomena, it causes phenomena to have no delimited boundaries. A fine dust-mote is not small, being able to contain ten Buddha-lands; an ocean of lands is not large, secretly entering into a single dust-mote. Because phenomena reveal principle, it causes principle to not be without division. That is, the one and the many are unobstructed; it is called either one dharmadhātu or many dharmadhātus. Yet because the one is not one, it is identical to the many; because the many are not many, they are identical to the one, and so on, layer upon layer without end. Therefore, when Sudhana held hands for a brief moment, many kalpas passed; as soon as he entered the pavilion, he universally saw the boundless. All are of this sort.
The above five gates and ten senses broadly explain the dharmadhātu that is entered; they should be fused through the six characteristics.
Second, explaining that which is capable of entering, there are also five gates: first, pure faith; second, correct understanding; third, cultivation and practice; fourth, realization and attainment; fifth, complete fulfillment. Regarding the dharmadhātu that is entered explained above, these five have two gates: first, any single one that is capable of entering penetrates the five that are entered, and any single one that is entered pervades the five that are capable of entering. Second, these five that are capable of entering enter each of the gates in their respective order. The above ten gates of the two senses of mind and sphere, roundly fused through the six characteristics, entirely form a single gathering, the unimpeded dharmadhātu.
The Baimen yihai says: regarding entering the dharmadhātu, the conditioned arising of dust is 'dharma'; when dharmas are revealed in accord with wisdom, their functions having differences is 'dhātu.' Because this dharma has no nature, it has no delimited boundaries; fused without duality of characteristics, it is identical to the true reality, equal to empty space, pervading all things, manifesting everywhere, and nothing is not clear. Yet this single dust-mote and all dharmas do not see each other, nor do they know each other. Why is this? Because each and every one is completely the perfect dharmadhātu, universally subsuming everything, with no separate dharma that could be known or seen. A sūtra says: 'Precisely the dharmadhātu is without a dharmadhātu; the dharmadhātu does not know the dharmadhātu.' If so, and there is no separate dharma to be known or seen, why speak of entering? Because the place of awakened comprehension is called 'entering.' Furthermore, although one enters, there is nowhere entered; if there were something entered, one would lose the meaning of the empty nature of all dharmas. Because the principle of naturelessness is identical, everywhere is entering the dharmadhātu.
Previously, in terms of what is seen by emotional intellect, ordinary beings, and the small vehicle, according with defiled and pure conditions to form the ten dharmadhātus was an error. Now, relying on the Huayan doctrine of nature-origination, all are the true dharmadhātu. Whether formed or destroyed, whether defiled or pure, all completely constitute the dharmadhātu. As a sūtra says: 'Distinguishing the immeasurable destroyed characteristics of forms is called superior wisdom.' An ancient commentary says: 'The forms of the six destinies destroy good and destroy concentration; the forms of the two vehicles destroy cause and destroy fruit; the forms of bodhisattvas destroy existence and destroy non-existence. The forms of the Buddha destroy the above destructions: destroying them into the dharmadhātu, they are neither destroyed nor undestroyed, and all are the dharmadhātu.'

4.22

Question: Citta is divided into four names, and its meanings are opened into ten kinds. Roughly how many are the names and meanings of consciousness (vijñāna)?

4.23

Answer: In terms of the shared door of their own-characteristics (svalakṣaṇa), they cannot be distinguished. In terms of the different doors of their common characteristics (sāmānyalakṣaṇa), they seem to be distinguished according to the meanings. In terms of nature and characteristics, there are nine names. As encompassing the internal and external, there are fully five meanings. The nine names are: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; sixth, mental consciousness (manovijñāna); seventh, manas-consciousness; eighth, ālayavijñāna; and ninth, pure consciousness (amalavijñāna). The five meanings are: first, consciousness's own-characteristic, meaning the self-verifying part (svasaṃvittibhāga) of consciousness; second, what is transformed by consciousness, because all realms arise from the mind; third, association with consciousness, because mental factors such as sensation and ideation occur simultaneously; fourth, states of consciousness, such as the four characteristics upon consciousness; fifth, the true characteristic of consciousness, meaning that the tathatā of twofold emptiness is the real nature of consciousness. From the above on, all phenomena are not apart from consciousness; they are collectively named representation-only (vijñaptimātra). Therefore, one knows that whether characteristics or nature, whether realm or mind, down to distinct states, all are representation-only. Unfolding and gathering without separation, whole and parts are simultaneous—just as clouds and mist rely upon empty space, or as surging waves emerge from the ocean. Furthermore, ancient masters extensively explained vijñaptimātra as having ten gates of meaning, clarifying these two words 'representation-only' (wei-shi): first explaining them separately, then explaining them together. First, explaining them separately: first 'only' (wei) and then 'consciousness' (shi). First, the character 'only' (wei) has three meanings. The first is the meaning of rejection and retention: 'rejecting' means rejecting the grasped self and phenomena; 'retaining' means grasping and retaining the two natures of other-dependence (paratantra) and consummate reality (pariniṣpanna). The Vijñaptimātratāsiddhiśāstra states: 'The word "only" is used to dispel the self and phenomena apart from consciousness, not to deny mental factors and unconditioned phenomena that are not apart from consciousness.' The second is the meaning of determination: it is determined that there are definitely no objects apart from the mind, and it is certain that there is the mind of internal consciousness. This addresses the Hīnayāna holding that there are objects apart from the mind, and Bhāviveka's refutation negating the internal mind. The third is the meaning of manifesting the superior: meaning that the mental kings are superior and mental factors and the like are inferior; here, it only manifests the superior and does not display the inferior. Master Gopā's Viṃśatikā-[vijñaptimātratāsiddhi] states: 'This statement of representation-only merely mentions the king's superiority, yet in principle encompasses the mental factors; just as saying "the king arrives" does not mean there are no ministers and assistants.' Next, explaining the character 'consciousness' (shi): it means discernment. It means the eight kinds of mental kings, which are the self-nature of consciousness, and so forth. Among the five categories and one hundred dharmas, both principle and phenomena are not apart from consciousness. Were it not so, tathatā would not be representation-only. Gathering the rest and reducing them to consciousness, the name 'consciousness' is collectively established. The sūtra states: 'The three realms are mind-only.' Next, explaining 'representation-only' combined: 'only' means rejecting, negating external objects so that objects are non-existent and not real; 'consciousness' is able to discern, designating the internal mind as existent, so that mind is existent and not non-existent. Combined, it is called representation-only (vijñaptimātra). 'Only' negates non-existence, which is the function; 'consciousness' expresses and designates existence, which is the substance. Gathering function back into substance, 'only' is itself 'consciousness'—a karmadhāraya compound (tautological compound). In the texts of the six compound interpretations, selecting the dharmas is marvelous. Now, wishing to discern both nature and characteristics, we briefly cite the two compounds of karmadhāraya and tatpuruṣa, which fit the present text. First, the karmadhāraya compound (interpretative compound of identity) has two kinds: first, holding the operation; second, shared reliance. As for holding the operation, 'holding' means upholding, and 'operation' means the operative function. If the substance of a dharma can uphold the function, and the function can reveal the substance, it is called 'holding the operation' (karmadhāraya). As when saying 'storehouse consciousness' (ālayavijñāna): consciousness is the substance and storehouse is the function; the substance of consciousness can uphold the storehouse function, hence it is called karmadhāraya. Or as 'the wonderful Dharma which is the lotus flower,' and so forth. Second, the shared reliance interpretation means that multiple functions share reliance upon a single substance, as when saying 'the body that is mortal birth and death,' 'the body that is transformational birth and death,' and the like. Therefore, all myriad dharmas take the mind as substance, and the myriad dharmas are the function. Dharmas are not apart from the mind, and function is not apart from substance. The substance of the mind can uphold the myriad dharmas; dharmas are mind, and function is substance—this is named the karmadhāraya interpretation. If all dharmas did not receive the upholding of one's own mind, not a single dharma could be established. Moreover, if there were no dharmas, there would be no operative function, and without function, the substance could not be revealed. Therefore, one knows that all dharmas are mind, and mind is all dharmas; substance and function mutually accomplish each other, being neither one nor two. Second, the tatpuruṣa compound (dependent determinative compound) has two kinds: first, relying upon the master (tatpuruṣa); second, relying upon the servant (karmakara-tatpuruṣa). As for relying upon the master: there are dharmas where the superior explains the inferior, bringing the inferior to the superior to manifest the name. As when saying 'eye-consciousness': the eye is the support and thus is superior; the consciousness is what relies upon it and thus is inferior. Because the superior eye explains the inferior consciousness, the inferior is brought to the superior to manifest its name: consciousness of the eye; hence it is a tatpuruṣa compound. Or distinguishing the general by the particular, tatpuruṣa: the particular name is superior, and the general name is inferior. Second, as for relying upon the servant: it means that the inferior dharma is the servant-function of the superior dharma; now the inferior dharma explains the superior dharma, and the superior dharma manifests its name from the inferior dharma. As when saying 'unconditioned [cessation] through analytical cessation' (pratisaṃkhyānirodha-asaṃskṛta): analytical cessation is conditioned and thus inferior; unconditioned is superior. Bringing the superior to the inferior to manifest the name is the 'relying upon the servant' compound. Thus we know that the mental king is superior and all dharmas are mental dharmas. Furthermore, the mind is the support and thus is superior; dharmas are what rely upon it and thus are inferior. Manifesting the superior through the inferior—the dharmas of the mind—is thus the tatpuruṣa compound. There is not a single dharma that does not belong to the mind. If one manifests the mind through all dharmas, displaying the superior through the inferior—the mind of dharmas—it is thus the relying-upon-the-servant compound. Therefore, within the Mirror of the Source, among the six compound interpretations—karmadhāraya, bahuvrīhi, tatpuruṣa, karmakara-tatpuruṣa, samīpa-tatpuruṣa, and dvigu—we do not go beyond the two interpretations of karmadhāraya and tatpuruṣa. Below, we shall not explain each extensively again; by exemplifying all through the one, naturally there will be no confusion.

4.24

Question: In saying 'only' negates external objects as non-existent, does it negate objects apart from the mind, or does it negate objects not apart from the mind?

4.25

Answer: If it were so, what fault would you find? [Opponent:] Both have faults. If negating objects apart from the mind means they are non-existent, then the object-aspect (nimittabhāga) that is not apart from the mind remains; why then say only 'representation-only' (vijñaptimātra) and not 'realm-and-consciousness-only'? If negating objects not apart from the mind means they are non-existent, there should only be the three active transformation parts, incurring the fault of lacking the transformed object-aspect. How can this be resolved? Answer: Saying 'representation-only' negates objects outside the mind as non-existent; it does not negate internal objects, the object-aspect not apart from consciousness, as non-existent.

4.26

Question: Since neither internal objects nor consciousness are non-existent, why say only 'representation-only' and not 'realm-and-consciousness-only'?

4.27

Answer: Because Bodhisattva Dharmapāla said: The name 'realm' applies to both internal and external, meaning there are realms apart from the mind and realms not apart from the mind. Fearing confusion with external realms, one says only 'representation-only'. Therefore the Vijñaptimātratāsiddhiśāstra states: 'Because all foolish common mortals delusionally grasp external realms, generate kleśas and karma, and cycle through birth and death, unable to understand the contemplation of mind; it is not that the internal realm of the object-aspect is completely non-existent like the external.'

4.28

Question: What is the identity and difference between the nature of representation-only and representation-only?

4.29

Answer: Each has two meanings. First, the two meanings of the nature of consciousness-only: 1. the false nature of consciousness-only, which is the nature of conceptual construction (parikalpita-svabhāva), purified through elimination; 2. the real nature of consciousness-only, which is the fully perfected nature (pariniṣpanna-svabhāva), purified through realization. When speaking of consciousness-only, there are also two meanings: 1. conventional consciousness-only, which is the other-dependent nature (paratantra-svabhāva), purified through severance; 2. ultimate consciousness-only, which is the fully perfected nature, purified through attainment. Furthermore, it is said that the nature and the characteristics of consciousness-only are different: characteristics are the other-dependent, which is purely conditioned, encompassing both the tainted and the untainted; the nature is the fully perfected, which is purely tathatā, unconditioned and untainted. Furthermore, it is said: speaking only of 'consciousness' conveys the meaning of cognitive distinction; the intention is that the principle and phenomena of the five categories and one hundred dharmas are not separate from consciousness. Now, subsuming them under consciousness, they are collectively designated by the name 'consciousness', because the ten thousand dharmas arise from the mind. Yet this is not the consciousness of only one person, nor is it only a single consciousness with no other consciousnesses remaining. Regarding identifying the substance of consciousness-only: 1. Identifying the substance through what is observed: one takes the five categories and one hundred dharmas as the substance, because it comprehensively observes conditioned and unconditioned dharmas; thus the characteristics of consciousness and the nature of consciousness are combined to form the substance of consciousness-only, since neither is separate from consciousness. 2. Identifying the substance through what observes: one takes only the mind and mental factors as the substance, because mental factors are always associated with consciousness; this refers only to the active observer and not the observed. If understood in terms of the contemplation of consciousness-only, one takes the wisdom directed toward the objective sphere as the substance, because its observation of the observed objective sphere is supreme. Furthermore, explaining the distinctions within consciousness-only, comprehensively subsuming all conditions and principle, there are ten kinds: 1. Eliminating the false and preserving the real: 'eliminating' means discarding; 'false' means unreal. One contemplates that what is conceptually constructed arises only falsely and lacks any substance or function, so it should properly be eliminated, because it exists in subjective sentiment but is absent in principle. 'Preserving' means retaining; 'real' means truly existent. One contemplates that the dharmas of the other-dependent and the fully perfected are truly existent in substance and are the objective spheres of the fundamental and subsequent wisdoms, so they should properly be retained, because they exist in principle but are absent in subjective sentiment. This is because all ordinary worldlings and the Hīnayāna have, from beginningless time, falsely grasped self and dharmas as existent, while Bodhisattva Bhāviveka and others falsely negated principle and phenomena as empty. Now, within the contemplation of consciousness-only: eliminating the false is the contemplation of emptiness, directly dispelling the grasp of existence; preserving the real is the contemplation of existence, directly dispelling the grasp of emptiness. Being neither existent nor empty, dharmas are without conceptual differentiation, because they are free from verbal designation. 2. Discarding the confusable and retaining the pure: 'discarding' means relinquishing; 'confusable' means easily confused with; 'retaining' means preserving; 'pure' means unmixed. Although one contemplates phenomena and principle, there are both the objective sphere and the mind; because mind does not arise in isolation, it is generated only by relying on the objective sphere; the objective sphere does not arise of itself, but appears only through the transformation of consciousness. Because the objective sphere has what is confusable, discarding it, one does not speak of 'only' [objective sphere]; since the substance of mind is pure, retaining it, one speaks of 'consciousness-only'. Therefore, the Vijñaptimātratāsiddhiśāstra states: 'The self exists only internally, whereas the objective sphere is also common to the external; fearing confusion with external objective spheres, we speak only of consciousness-only, not that internal objective spheres are completely nonexistent like external ones.' And the Avataṃsakasūtra states: 'The three realms are mind-only.' 3. Subsuming the branches into the root: 'subsuming' means gathering; 'branches' refers to the two divisions of the darśanabhāga and the nimittabhāga; 'into' means returning toward; 'root' refers to the svasaṃvittibhāga of consciousness, because it is the fundamental substance. Now, subsuming the branch darśanabhāga and nimittabhāga into the root substance of the svasaṃvittibhāga, it is spoken of as consciousness-only. Therefore, the Saṃdhinirmocanasūtra states: 'The objects cognized by the various consciousnesses are only what is manifested by consciousness.' 4. Concealing the inferior and revealing the superior: both the king [of mind] and mental factors can manifest, but mental factors are inferior because they are other-dependent; concealing the inferior, they are not taken; the mind-king is superior because it is the fundamental substance; therefore, one speaks of consciousness-only, which is named after revealing the superior. The Mahāyānasūtrālaṃkāra states: 'It is accepted that mind manifests as two, and likewise manifests as greed and the like.' 5. Eliminating characteristics and realizing the nature: what is expressed by the word 'consciousness' possesses both phenomena and principle; phenomena refers to characteristics and functions, which are eliminated and not grasped; principle is the essential nature, which should be sought and realized. Therefore, a verse in the Mahāyānasaṃgraha states: 'Relying on a rope, the notion of a snake arises; seeing the rope, one knows it does not exist; when one clearly realizes and sees that [rope], one then knows the cognitive clarity was confused.' 6. The meaning of the objective sphere: 'objective sphere' refers to the observed sphere, and 'consciousness' is the observing mind; this observed sphere appears through the transformation of consciousness, and the objective sphere is not separate from consciousness; thus is established the meaning of consciousness-only as the objective sphere. The Abhidharmasūtra states: 'Ghosts, humans, and devas see differently.' 7. The meaning of teaching: the teaching that expounds it speaks of consciousness-only. A verse in the Laṅkāvatārasūtra states: 'Due to clinging by one's own mind, mind turns resembling external spheres; what is seen by it does not exist, therefore it is spoken of as mind-only.' 8. The meaning of principle: consciousness-only as doctrine. The Triṃśikā states: 'These various consciousnesses transform, discriminating what is discriminated; because of this, both are nonexistent, and therefore all is consciousness-only.' 9. The meaning of practice: 'practice' refers to contemplative practice; that is, a bodhisattva in a state of concentration performs the four investigations and searches, and so on; thus contemplative practice and concentration are both not separate from consciousness. A verse in the Yogācārabhūmiśāstra states: 'A bodhisattva in a state of concentration observes the objective sphere as being only mind,' and so forth. 10. The meaning of the fruit: the four wisdoms of the Buddha-fruit and all the virtues of a bodhisattva are not separate from consciousness. Therefore, the Mahāyānasūtrālaṃkāra states: 'Tathatā without objective spheres or consciousness is the pure, untainted realm,' and so forth. As in the ten meanings above, nature, characteristics, objective sphere, wisdom, teaching, principle, practice, fruit, and so on are all consciousness-only; there is not a single dharma that is not indicated by it. Thus it is called the king among the definitive teachings of all sutras, the father relied upon by all the noble ones. If someone encounters it, their desires immediately cease; there is not a single dharma to be sought, nor a single matter that is not sufficient; one fully attains the unsurpassed precious treasure of the Tathāgata—how could it be compared to an unpolished gem in the mountains of Jing? One has already fetched the wondrous, secret pearl from the sea of teachings—how could it be compared to the pearl under the black dragon's chin? One is then able to reach the end of the sufferings of sentient beings and cut off the root of the illness of kleśas. In a single thought the merit is complete, and a thousand paths naturally become straight. Therefore, the Lotus Sūtra says: 'Just as a clear, cool pond can satisfy all who are thirsty; as one who is cold finds fire; as the naked find clothing; as merchants find a leader; as a child finds its mother; as a ferry passenger finds a boat; as the sick find a physician; as one in darkness finds a lamp; as the poor find treasure; as the people find a king; as traders reach the ocean; as a torch dispels darkness—this Lotus Sūtra is also like this, able to cause sentient beings to abandon all suffering and all illness, and able to unloose all bonds of birth and death.' Therefore, know that only this is real, and the ten thousand dharmas are all empty. Setting this as the source, there is nothing equal to it. As the Guanfa jing says: 'There was a bodhisattva named Śreṣṭha who acted as a mendicant and entered a city to beg for food. At that time there was a monk named Gaṅgā who said to the mendicant: "Where have you come from?" He answered: "I come from reality." Again he asked: "What is called reality?" He answered: "Extinction (śama) is called reality." Again he asked: "Within the characteristic of extinction, is there something sought or nothing sought?" He answered: "Nothing sought." Again he asked: "If there is nothing sought, what is the use of seeking?" He answered: "Within what is not sought, I therefore seek it." Again he asked: "Within what is not sought, what is the use of seeking?" He answered: "What is sought is all empty; the obtainer is also empty, the grasper is also empty, the real is also empty, the comer is also empty, the speaker is also empty, the questioner is also empty. Extinction and nirvāṇa, and all realms of empty space, are likewise all empty. For the sake of such sequentially empty dharmas, I seek reality." Therefore, know that if one can seek emptiness upon dharma after dharma, then one attains liberation in gate after gate. If human dharmas, questions, answers, words, and interactions are like images in the Mirror of the Source, then the cognitive illumination of prajñā, extinction, and nirvāṇa are like the brightness in the Mirror of the Source. Therefore, whether image or brightness, all are empty; only the substance of the mirror is ever openly revealed, pervasive everywhere, never having appeared or disappeared. Thus it is said: 'For the sake of such sequentially empty dharmas, I seek reality.' That is, knowing that all dharmas are real, 'Within what is not sought, I therefore seek it.' It is also that whoever seeks the Dharma should have nothing to seek in all dharmas. Thus Master Rong said: 'If there were a single dharma to be obtained, that would be seeking out of season.' Therefore, the Vimalakīrtinirdeśa states: '"Where should emptiness be sought?" The answer was: "It should be sought within the sixty-two views." Again he asked: "Where should the sixty-two views be sought?" The answer was: "They should be sought within the liberation of the Buddhas." Again he asked: "Where should the liberation of the Buddhas be sought?" The answer was: "It should be sought within the mental activities of all sentient beings."' An ancient commentary says: 'The wisdom of emptiness arises due to views, so the wisdom of emptiness has no intrinsic nature; having no intrinsic nature, the wisdom is empty, and therefore it is named the wisdom of emptiness. Wrong views exist due to the liberation of the Buddhas; since the wrong arises due to the right, wrong views are also empty. The liberation of the Buddhas arises due to awakening to sentient beings' mental activities, so liberation is empty.' That is, based on their empty substance being non-dual, their mutual seeking is such that the principle pervades everywhere. We explain: since wrong and right are originally identical in substance, and the principle of emptiness has never for a moment been hidden, within this nature of equality there is no need to seek; seeking is spoken of only for the sake of those who do not yet know. As stated in the Wusheng yi: 'As a sutra says: "One vows to seek the wisdom of the Buddhas, yet does not cling to the vow or the seeking." If even seeking the Buddha's wisdom is not allowed to be grasped with craving, how much less any other wholesome dharma!' Furthermore, a bodhisattva is free from vows and seeking; it is only because sentient beings do not know to seek the Buddha path that the bodhisattva makes a vow, merely saying: 'I vow to seek the Buddha path.' Sentient beings, because of this, only then know to arouse the mind to seek the Buddha path; grasping the meaning, they naturally know there is nothing to seek. As explained above, thought after thought is in accord with the real mark, and there are no other thoughts. Therefore, the Laṅkāvatārasūtra says: 'In accord with each and every mark, one is far removed from the faults of views.' Hence we know that if, with regard to all marks, one is always in accord with the real mark, one naturally departs from all faults, conforms to the ultimate meaning, and the pure true mind becomes brightly and transparently clear without conceptual clinging. Phenomena are just tathatā; progressing straight ahead via mind-only is precisely the realm of self-realization praised by the Buddha. Therefore, a śāstra verse says: 'Knowing by oneself, not following others, extinguished and free from conceptual proliferation, without difference and without conceptual differentiation—this is called the real mark.'

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宗鏡錄 — Classical Chinese