宗鏡錄 4.29

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.'