宗鏡錄 41
English (machine translation) 41
- Language
- English
41.1
Compiled by Yanshou, Dhyāna Master Zhijue, Abbot of Huiri Yongming Temple
41.2
[Question:] How does one approach and merge with this source so that there is accord?
41.3
Answer: To face toward it is to turn your back on it; to approach it is to depart from it. Grasp it and it is lost again; rush toward it and it is all the more delayed. A thousand sages clasp their hands, having no scheme or calculation; entering deeply through the one gate, they forget awareness and knowing. This is the Dharma gate of personal realization within the mind; it is not attained through questions and answers. As the Lotus Sūtra verse says: "My intention is difficult to measure, / and there is none who can question it. / Unasked, I preach it of myself, / praising the path I have walked." Therefore, the ancient virtuous ones said: "The patriarchs together transmitted the pure, self-awakened, noble wisdom, and the tathatā wondrous mind of all buddhas; it is not something attained through worldly written words." If one awakens to this real Dharma-nature, this person can then fully know that the buddhas of the three times and all sentient beings share the same single dharmadhātu, originally equal, constant, and unchanging. The former reverend Caoshan said in a verse: "Recognizing it in accord with conditions, integration is swift; / dwelling upon the substance to extinguish mental activity, the path is delayed. / Suddenly arising, originally without location; / my master temporarily spoke of the inconceivable." Therefore we know that the thousand sages all point to this single thought at its arising as completely unobtainable; this is truly the inconceivable. Apart from this, there is definitely no other superiority. For one who understands like this, how could it not be swift? Why wait for melting away before being able to see the path? If one does not see the matter directly and wishes to seek it through conceptual understanding and emotional calculation, it is like taking a bow of rabbit horns, mounting an arrow of turtle hairs, and having a person without hands intend to shoot and shatter Mount Sumeru; or like pouring out oil pressed from sand, lighting a smokeless fire, storing it within a leaking vessel, and wishing to illuminate and shatter the darkness of the Iron Encircling Mountains—one merely expends the wild mind in vain, and there is no truth in it.
41.4
Therefore the Viśeṣacintābrahma-paripṛcchā-sūtra says: "[The Brahmā] asked: 'By what dharma does one cultivate the path?'"
41.5
The answer states: 'Not by means of things seen, heard, sensed, or known; not by means of attainment; not by means of realization. To be without characteristics and without indication regarding all phenomena is called cultivating the path.' The Huayan Commentary states: 'As for the sudden teaching, it does not explain the characteristics of phenomena at all; it only discriminates the true nature. There are no differentiated characteristics of the eight consciousnesses.' The explanation states: 'The mind-kings of the eight consciousnesses are already without differentiation; how much less could what is transformed by the mind exist? When the mind arises, diverse phenomena arise; when the mind ceases, diverse phenomena cease.' Therefore the Awakening of Faith states: 'All phenomena exist with differentiations only relying on deluded thoughts. If one is free from thoughts of the mind, then there are no characteristics of any perceptual objects. For this reason, all phenomena from the beginning are free from the characteristics of verbal expression, free from the characteristics of names and letters, and free from the characteristics of mental conditioning; they are ultimately equal, without alteration, and are only the one mind. Therefore it is named tathatā. Because all verbal expressions are provisional names without reality, merely following deluded thoughts, they cannot be grasped.' Therefore the commentary states: 'Everything that exists is only vain conceptualization; all dharmadhātus are solely beyond words.' Hence the Awakening of Faith states: 'What is called tathatā also has no characteristics. It is the culmination of verbal expression, using words to dispense with words. This substance of tathatā has nothing that can be dispensed with, because all phenomena are entirely true; nor is there anything that can be established, because all phenomena are identically thus. One should know that all phenomena can neither be spoken of nor thought of; hence they are named tathatā. Because all phenomenal natures are free from words, this also applies to the four kinds of dharmadhātu, which are all unspeakable. Names have no power to grasp things; things have no reality matching names. Because principle is fundamentally wordless, and phenomenon and principle interpenetrate, they cannot be spoken of as phenomenon and principle. Phenomena are mutually identical, so they cannot be spoken of as one or many. Just as in the Laṅkāvatārasūtra, although it clarifies the five dharmas—names, characteristics, vain conceptualization, correct wisdom, and suchness—all five are empty and tranquil. Why? Because when one is confused about suchness, names and characteristics are formed, and vain conceptualization arises. When one awakens to the original suchness of names and characteristics, delusion is called wisdom. Then there are no names, characteristics, or vain conceptualization, but only suchness and wisdom. Wisdom is established due to suchness, and the substance of wisdom is also empty. Suchness is revealed through wisdom, and is fundamentally ever-tranquil. Hence both are empty. How much more so the eight consciousnesses, which, in terms of phenomena, are all produced from conditions and empty by nature! Because there are self and phenomena, two kinds of selflessness are spoken of. Even a self cannot be grasped; how could selflessness remain? Therefore a verse from the Mūlamadhyamakakārikā states: / 'The Buddhas have spoken of a self, / and they have also spoken of non-self. / In the true characteristic of all phenomena, / there is neither self nor non-self.' / Thus both are dismissed. The commentary states: 'Reproving the teachings to urge detachment; destroying characteristics to extinguish the mind.' 'Reproving the teachings' means transmitting mind with mind, because it does not depend on written words. 'Urging detachment' means causing one to be detached from dharmas. Although dharmas are immeasurable, they do not go beyond form and mind. When detached from mind, the mind is thus; when detached from form, form is thus. Hence causing detachment from all allows one to tally with the substance of mind and be free from thought. 'Destroying characteristics' concerns objects, because 'wherever there are characteristics, all are illusory.' 'Extinguishing the mind' concerns wisdom: realizing that the characteristics of objects are empty is provisionally called wisdom. Since characteristics do not exist, how could wisdom be real? When both mind and objects are forgotten, then both are extinguished. When the mind is free of mental characteristics, that is pacifying the mind. Therefore it is said that arising of mind is delusion, and non-arising is the Buddha. As for speaking of 'arising of mind': it is not only arising toward other minds; even if one gives rise to bodhi and nirvāṇa, observing the mind and seeing the nature, this too is called 'arising of mind', and all are vain conceptualization. Only when the characteristics of thought are completely tranquil is it called 'non-arising'. When tranquil illumination is present before one, how could it not be called the Buddha? Therefore Bodhidharma's stele inscription states: 'If the mind exists, one lingers as an ordinary person for vast kalpas; if the mind does not exist, one ascends to right enlightenment in an instant.' Saying that 'the mind does not exist' does not mean realizing the mind is empty, but simply not giving rise to realization.
41.6
Therefore Attendant Censor Wei asked the Venerable Yangshan about the purport of realizing the mind.
41.7
[The Master] replied: "If you wish to comprehend the mind, there is no mind that can be comprehended. Comprehension without comprehension is true comprehension." A verse in the Avataṃsakasūtra says:
"All dharmas are unborn; / all dharmas are unceasing. / If one can understand in this way, / the buddhas will constantly appear before them."
What is meant by "understand in this way" is being like the unborn—understanding without the characteristic of understanding; it does not mean merely an empty understanding of the unborn. The commentary says: "'No Buddha, no non-Buddha; no arising, no non-arising' wipes away the previous traces once again. For the sake of confused sentient beings, it was said that 'mind itself is Buddha.' Since there are no sentient beings, when has there ever been a Buddha? Therefore, a sūtra verse says:
'In the equal and true dharmadhātu, / there is no Buddha and there are no sentient beings.'
To grasp at 'Buddha' warrants saying 'there is no Buddha'; this does not mean that there is no Buddha, and therefore it says 'no non-Buddha.' Thus one negates and negates again. If there is the slightest thing attained, it is entirely vain conceptualization. Hence the Buddhapiṭakasūtra says: 'To have the slightest attainment regarding dharmas is to contend with the Buddha. Those who contend with the Buddha all enter heterodox paths and are not my disciples.' Furthermore, it is simply designating the absence of a Buddha as the true Buddha, and therefore it says 'no non-Buddha.' Thus a sūtra verse says:
'The emptiness of nature is itself the Buddha; / it cannot be conceived.'
If there is an arising mind, that arising mind is delusion, and therefore it is called unborn. When even a Buddha does not exist, how could there be non-arising? To formulate an understanding of non-arising is to be bound again by non-arising, and therefore it says 'no non-arising.' Furthermore, when all dharmas do not arise, then prajñā arises; therefore it says 'no non-arising.' Thus arising and non-arising conflict with each other repeatedly, and also repeatedly establish each other. Only one who discards words can accord with the Way; only one who empties the mind can penetrate the principle. If one discards words, then 'Stop, stop! There is no need to speak'—how could one forcibly initiate discourse? If one empties the mind, then 'My Dharma is subtle and difficult to conceive'—how could one vainly generate intellectual understanding? Moreover, entering the mirror of the source, things are naturally beyond words; it is not known by intellect, but only reached through faith. As a verse in praise of prajñā says:
'If a person sees prajñā, / all discursive disputation ceases, / just as when the sun comes up, / the morning dew vanishes all at once.'
Therefore an ancestral master said: 'Disputation is not the meaning; the meaning is not disputation. If you wish to dispute the meaning, in the end it is not meaningful disputation.' Formerly, Emperor Wu of Liang gathered the fourfold assembly at the Chongyun Hall in Hualin Garden to personally lecture on the Tri-Prajñā Sūtra. At that time, Mahāsattva Fu was in the assembly. The crown prince sent someone to ask him, 'Why does the Mahāsattva not dispute the meaning?' He replied, 'What the Bodhisattva-Emperor expounds is neither long nor short, neither wide nor narrow, neither bounded nor boundless. In the correct principle of suchness, what further words could there be?' Vice Censor-in-Chief Liu asked again, 'Why does the Mahāsattva not engage in exchange? The assembly wishes to hear it.' He replied, 'The sun and moon pause their light; the four seasons harmonize.' Furthermore, in Central India there was an ordained non-Buddhist, Aśvaghoṣa, endowed with worldly wisdom and eloquence, who was well-versed in debate. He proclaimed: 'If any monk can debate with me, let him strike the gaṇḍī. If they cannot, they are not worthy to sound the gaṇḍī in public and receive the offerings of others.' At that time, Elder Pārśva arrived in that country and said, 'Just sound the gaṇḍī; should he come, I will answer him myself.' They sounded the gaṇḍī, and the non-Buddhist asked, 'Why strike this wood today?' The reply was: 'An elder śramaṇa has come from the north and struck the gaṇḍī.' The non-Buddhist asked, 'Does he wish to debate?' The reply was: 'Yes.' Thereupon, they extensively prepared the debate arena, and the great assembly gathered like clouds. Elder Pārśva said, 'Since I am advanced in age and have come from afar, and was also seated here first, by principle I should speak first.' The non-Buddhist said, 'That is acceptable. Whatever you say, I will refute it all.' Elder Pārśva then said, 'At present, the world is at peace, the great king enjoys long life, the country is abundant and joyful, and free from all calamities.' The non-Buddhist fell silent, not knowing what to say. By the rules of debate, failing to respond means suffering defeat. He submitted and became a disciple, shaved his hair and beard, was ordained as a śrāmaṇera, and received the full precepts. Furthermore, a student asked Venerable National Teacher Huizhong to establish a thesis. The Master said, 'I have already established it.' The student was at a loss and was shouted out by the Master: 'This is not your realm!' Thus we know that if one enters the mirror of the source, the profound reflection is unobstructed, just as looking into a mirror and seeing one's own face: seeing is just seeing, why wait to utter words? Therefore the Candrottarādārikāvyākaraṇasūtra says: 'Then Śāriputra asked the girl again: "How many beings are there in the realm of sentient beings?" The girl replied: "It is like the realm of the buddhas of the past, future, and present." Śāriputra said: "If so, what are you saying? What kind of explanation is this?" The girl replied: "Depending on the Venerable One's question, I have answered accordingly." Śāriputra then asked the girl again: "What meaning did I ask about?" The girl replied: "You asked about words." Śāriputra said: "Those words have ceased; there is no trace left." The girl replied: "Venerable Śāriputra, such a characteristic of cessation is found throughout all dharmas: as if there were a questioner and as if there were an answerer, both are characteristics of cessation and cannot be apprehended."' The Kuśalamūlasaṃparigrahasūtra says: 'The Buddha told Bhadrapāla: "Good, good! It is as you have said: the Dharma attained by the Tathāgata at the site of enlightenment is neither dharma nor non-dharma. In this, my intellect cannot operate, my eyes cannot see; there is no place to tread, wisdom cannot penetrate, and illumination cannot comprehend. There is no answer to any question. In this Dharma, there is no accepting and no grasping, no defilement and no purity. If I were to say this is the Dharma attained by myself, or if one practices this Dharma through active marks, all would be bewildered."' The Buddhapiṭakasūtra says: 'The Buddha said: "Śāriputra, to reckon that one attains tranquility within the noble Dharma is entirely falling into wrong views, let alone words and speech, let alone the speaker! How could such an empty Dharma be spoken of? Śāriputra, why does the Buddha say that all linguistic expressions are called wrong? Those who cannot penetrate all dharmas are all veiled by words and speech. Therefore the Tathāgata knows that all linguistic expressions are wrong, such that even the slightest word fails to capture its true reality. Śāriputra, the anuttarasamyaksaṃbodhi of all buddhas is completely free of conception and thought. Why? Because the Tathāgata, with regard to dharmas, apprehends no intrinsic nature and apprehends no thought."' The Mahādharmanidānasūtra says: 'The Buddha told Viśākha: "One should first expound the six pāramitās to them, and only after they have cultivated them in sequence should one expound the gate of emptiness-liberation. If one expounds this empty Dharma for sentient beings, some may hear it, some may reflect on it, and some may realize it; yet this too should not be mere words. Why? Because such an empty Dharma cannot be known merely through mental conception. If that empty Dharma could be realized and known merely through mental conception, then all sentient beings, before cultivating the Way, would already be arhats. Viśākha, that empty Dharma also cannot be described in terms of characteristics, forms, or shapes. If it could be described, it would be an active characteristic. If there is an active characteristic, there will be wishing and seeking. If there is wishing and seeking, there are the three periods of time. Why? Viśākha, in the signless Dharma, none of the three periods of time can be apprehended. Why is this? Because matters of the past, future, and present are all tranquil and extinguished. How could a wish arise? Furthermore, one should contemplate this form and form the conception of signlessness. How does one contemplate form and form the conception of signlessness? One should know that this form revolves in arising and ceasing, never stopping from thought-moment to thought-moment. Viśākha, such characteristics of form cannot be seen with the eyes. You should know that they are the realm of the mental consciousness, known only to the mind; therefore, they cannot be seen with the eyes. Viśākha, all the minds and thoughts of sentient beings cannot be spoken of; they are known only by the Buddha's wisdom. Although they may be contemplated and known, they cannot be seen. They do not abide from thought-moment to thought-moment, just like an illusion. How could they be grasped and seen? Thus, Viśākha, one cannot use that sentient mind and consciousness to grasp the true characteristic of the mind. Since it cannot be grasped, how could it be spoken of? Why? Because matters of love and hate run contrary to equality. Viśākha, if one wishes to eradicate conceptions of love and hate, one should strive with vigor to contemplate all dharmas as completely empty and tranquil, without any grasping or attachment."
41.8
Question: "Is there not a path of learning for the present day? Why cut off the expedient gates so abruptly?"
41.9
Answer: "For those of intermediate and lower capacities, the path of learning is not absent. How could instructions for beginners be cut off today? Hence the Laṅkāvatārasūtra says: 'Mastery of the source is for bodhisattvas; mastery of the teaching is for beginners.' The gates of auxiliary contemplation are profoundly beneficial. But if one solely turns one's back on oneself to follow texts, clinging to learning to achieve realization, one is waiting for a wooden statue to speak or expecting a barren woman to give birth to a child. Idly passing through dust-like kalpas, in the end there is no principle to be attained. Even if external learning were accomplished, none of it would be real. As it is said: 'Drawing the moon is not the real moon; painting a dragon misses the original dragon.' Now, if you want genuine realization, you only need to purify your mind and contemplate inwardly; then it will appear clearly and serenely, just like facing a bright mirror and seeing your own form. If you seek falsely through seeing and hearing, it is like scooping the moon out of water—when could you ever obtain it? Therefore Master Zhenjue's song says:
'Purifying the five eyes, attaining the five powers, / only through realization is it known, difficult to fathom. / Looking at the form in a mirror, seeing is not difficult; / catching the moon in water, how could one pluck it out?'
Venerable Panshan said: 'The transcendental way is not transmitted by the thousand sages. Students labor their bodies like monkeys grasping at the moon.' Layman Pang's verse says:
'Practicing learning is not the true Way; / it merely exhausts spirit and body in vain. / Searching for the water's moon for a thousand lifetimes, / in the end it is wasted effort.'"
41.10
Question: "What is it that is right?"
41.11
Answer: To say 'it is' is already a second head; to say 'it is not' is a third hand. The path of mind and intellect is cut off; the sentiments of delimitation and calculation are extinguished. Therefore, the Mañjuśrīprajñā-sūtra says: 'That which cannot be understood is prajñā. Prajñā is neither understandable nor not understandable.' The Zhao Lun says: 'The mysterious Way lies in a realm cut off from extremes; hence it is attained through non-attainment. Wondrous wisdom abides beyond things; hence it is known through non-knowing. The Great Image hides within the formless; hence it is seen through non-seeing. The Great Sound conceals itself within the soundless; hence it is heard through non-hearing.' Only at the time of faithfully entering it does one naturally possess penetrating discernment. When one penetrates clearly, luminously, and thoroughly, it is not even dependent on mental thoughts, how much less could one seek one's own Dharma from another, or borrow their eyes to achieve complete penetration? Counting another's treasures never relieves poverty; talking of food can never bring fullness. Only by reaching it directly oneself does one頓-enter the gate beyond learning; only through personal discovery does one attain the purport of the unconditioned. If one can reflect upon the principle in such a manner, then it will manifest clearly in such a manner. Naturally the two extremities merge, and object and self are without difference. Tallying with all conditions in emptiness and profundity, one shares the tranquility of the one mind. All stand relying on emptiness and are born embracing oneness. Thus, clouds drift and unfurl, relaxing across the clear sky; mountains remain secluded, at leisure amid green plains. Tall pines lean against crags and naturally grow; slender bamboo brushes the path, ever fresh. Internally, the heart-mind is serene; externally, the nature of the Way is ever so. Therefore, the Xinyao jian says: 'If a single thought does not arise, the boundaries of past and future are severed. The luminous substance stands alone; object and self are both as such. One reaches straight to the source of the mind—without knowing, without attaining, neither grasping nor abandoning, without opposition and without cultivation. Yet delusion and awakening mutually depend; the true and the false face each other. If one seeks the true and discards the false, it is like running to escape one's shadow, wearying the body. If one realizes that the false is identical with the true, it is like staying in the shade so that the shadow disappears. Therefore, when there is no intention regarding forgetting and illuminating, myriad entanglements are completely cast away. If one accords with natural functioning in tranquil knowing, all practices will arise. Wander freely, letting coming and going take their course; in quiet reflection, awaken to the source and stream. Speech and silence do not stray from the mysterious subtlety; motion and stillness never depart from the dharmadhātu.' The Venerable Elder sang: 'I wished to learn bodhi, but lost to Śākya who came before; / I wished to learn the icchantika, but fell behind Devadatta. / Not stepping into the ways of either house, / I could not avoid treading the middle path. / Even if both are entirely wrong, / on what basis could one open one's mouth? / Opening the mouth or not opening the mouth, / be strictly careful not to offend the Venerable Elder! / If you understand the meaning herein, / gaze south to behold the Northern Dipper.' Mahāsattva Fu chanted in praise: 'People say traveling the path is hard; / I say traveling the path is easy. / Living in the mountains for over several years, / I sleep with both legs stretched long. / Traveling the path is easy— / if it is easy, do not deliberate! / In a single kṣaṇa, the mind does not differ; / where is it not a heavenly hall?' Although the sincere words of past masters have been extensively cited above, as soon as one enters into the Mirror of the Source, by natural principle the path of words and thought is cut off; consciousness and wisdom are both extinguished; victory and defeat are alike obliterated. The four unimpeded eloquence cannot exhaust it; the multitude of worthies cannot measure it. Therefore, the Private Record of Vimalakīrti says: 'Vimalakīrti kept silent. From the past up to this point, this was the ultimate; actual wisdom was fulfilled. It is also like Sudhana meeting Maitreya and entering the tiered tower, only then attaining the ultimate. Now remaining silent without words is itself the substance of the tiered tower.' The Mahāsaṃnipātasūtra says: '"Luminosity, stillness, non-contention"—these three lines of Dharma being completed, Śākya remained silently abiding.' This is no different from now. Moreover, in the western land of India, on Mount Vindhya, there was an arhat named Pūrṇa. Aśvaghoṣa went to see him; [Pūrṇa] was sitting upright in the forest, his aspiration vast and subtle, seemingly immeasurable, his demeanor humble and deferent, appearing easy to defeat. [Aśvaghoṣa] then said to him: 'Śramaṇa, speak! If you dare to illuminate anything, I will certainly defeat you. If I do not win, I will slit my throat in apology.' The śramaṇa was silent, his face showing no sign of defeat, nor any countenance of victory. After questioning him three or four times, there was not the slightest response. Aśvaghoṣa withdrew and reflected to himself: 'I have lost; he has won. He abides in wordlessness, so there is nothing to defeat. Because of my speech, although I know speakers can be defeated, I could not avoid speaking myself. Truly, this is shameful!' He thereupon took refuge and went forth into homelessness.
41.12
Question: If, as stated above, the substance of the Way is spontaneously so, why did the patriarchs and Buddhas take the trouble to appear in the world?
41.13
Answer: The ancient teaching says: 'Attaining not a single dharma, one is swiftly given prophecy [of buddhahood].' The patriarchs said: 'Attaining not a single dharma is called transmitting the mind.' Understanding that the nature of kleśas is empty is itself the Buddha appearing in the world. Therefore the sūtra says: 'When greed, anger, and delusion arise, that is the Buddha appearing.' One only needs to cause sentient beings to put an end to the distinctions of ordinary and noble, and be free from the characteristics of arising and vanishing, abiding quietly and serenely without contrivance. Understanding this Dharma gate is the true appearance of the Buddha. Preaching such matters is genuine compassion.
41.14
Question: Since there are no thoughts of the mind, how does it differ from wood and stone? Furthermore, when seeing and hearing are cut off, how can there be awakening?
41.15
Answer: It is only said that forceful perception and false knowing can obstruct the Way; one only needs to detach from adhesiveness and subdue them internally, letting innate spiritual knowing manifest. When roots and dust are extinguished, luminosity suddenly shines forth. The Commentary on the Mahāyāna says: 'Because all dharmas are originally mind-only and are truly devoid of thought, this is the correct principle of our own source. What is called dharma-nature has from beginningless time been exclusively the one mind, because there is not a single dharma that is not mind. Yet because of the false mind, unaware, thoughts arise and perceive various objects; hence this is called avidyā. If the nature of the one mind is tranquil and without arising, that is the luminosity of original awakening's wisdom.' As the treatise says: 'That the mind-nature is without arising is the meaning of the great wisdom-radiance.' Furthermore, when the false mind produces views, it exclusively revolves in false objects and cannot penetrate the true realm. Why is this? Because truth and falsehood are contradictory and do not accord. As the treatise says: 'If the mind produces views, there is the characteristic of not seeing. True knowledge and vision are free from the extreme views of subject and object.' As the treatise says: 'If the mind-substance is free from views, this is the meaning of universally illuminating the dharmadhātu.' Furthermore, if the mind has the characteristic of movement and change, that is due to the perfuming habit-energy of avidyā. When the mind-nature is tranquil, without agitation, straight and free from inverted understandings, that is the illumination of real wisdom. As the treatise says: 'If the mind has movement, it is not true knowing.' If the one mind has the characteristic of movement and change, and there are external objects to be conditioned, then because of the duality of the seeing mind and the seen object, the merits of original awakening will not be complete. Although the virtues of original nature exceed the sands of the Ganges, they are solely the measure of the one mind and ultimately without a dual substance. Why is this? Because each of these virtues does not divide its substance, and their measure is equal in the one dharmadhātu. The Śūraṅgamasūtra says: 'The Buddha told Ānanda: "These six roots, due to that luminous awareness, have an illumination that clarifies awareness. Losing that essence of clarity, they adhere to falsity and produce radiance. Therefore, currently, separated from darkness and light, you have no substance of seeing; separated from motion and stillness, you originally have no hearing-nature; without opening and obstruction, the nature of smelling does not arise; without change and tastelessness, tasting has nothing from which to emerge; without separation and contact, the perception of touch is originally nonexistent; without cessation and arising, where can cognitive understanding reside? You only need not to follow motion and stillness, contact and separation, tastelessness and change, opening and obstruction, arising and cessation, darkness and light—these twelve conditioned characteristics. Pull out any one root, detach from adhesiveness, and subdue it internally; subduing it, return to the original truth and radiate the original luminosity. When the luminous nature shines forth, the other five adhesive roots will be completely pulled out and liberated. Without depending on the knowledge and vision produced by preceding dust, illumination does not follow the roots, yet depending on the roots, illumination shines forth. Because of this, the six roots function interchangeably. Ānanda, do you not know? In this assembly now, Aniruddha sees without eyes; the dragon Upananda hears without ears; the goddess of the Ganges smells fragrance without a nose; Gavāmpati tastes flavor with an abnormal tongue; the Śūnyatā spirit perceives touch without a body, momentarily manifesting when illuminated in the Tathāgata's light—for being of wind-nature, its substance is originally nonexistent; the śrāvakas of tranquil attainment in the samādhi of cessation, such as Mahākāśyapa in this assembly, have long extinguished the manas-root, possessing perfect and luminous understanding without depending on mental thoughts. Ānanda, now if your roots are completely pulled out, the internal brightness will shine forth; these floating dusts and the vessel world with all their transformative characteristics will melt like ice in hot water, and in response to thought transform into unsurpassed perception. Ānanda, like ordinary people who concentrate seeing in the eyes: if they are made to shut them suddenly, the characteristic of darkness appears before them; the six roots are completely dark, and head and feet seem alike. If that person uses a hand to trace around the exterior of the body, although they cannot see, once they distinguish head and feet, the perception is the same. The conditioning of seeing depends on light; darkness becomes non-seeing. If non-light shines of itself, then various characteristics of darkness can never obscure it. When roots and dust are both extinguished, how could luminous awareness fail to become perfect and wondrous?"'
41.16
Question: What has been stated above all addresses superior faculties, like the morning sun first shining on high mountains, or a swift horse seeing the shadow of the whip. If those of medium capacity and inferior grade cannot stand solitary like this, what expedients are there for those who have not yet entered?
41.17
Answer: They must also examine themselves and develop faith. If it has not yet arisen, they must simply quiet their thoughts, investigate in due season, permanently cut off cognitive conditioning, and make body and mind one as such, taking awakening as the limit. Either entering upon hearing or illuminating through objects, suddenly the conceptual mind dissolves, and the true mind reveals itself.
41.18
Question: If both object and consciousness are devoid of self-substance, and objects arise from consciousness, from what does consciousness arise?
41.19
Answer: Consciousness arises from the true nature.
41.20
Question: From what does the true nature arise?
41.21
Answer: The true nature has nowhere from which to arise.
41.22
Question: If it has nowhere from which to arise, how does it manifest?
41.23
Answer: Non-arising is precisely arising; arising is precisely non-arising. It is neither arising nor non-arising; it is inconceivable arising.
41.24
Question: What is inconceivable arising?
41.25
Answer: Red dust flies across the blue sea; / white waves surge upon the green peaks.
41.26
Question: Practicing this school, what Dharma-benefits do persons of understanding and faith obtain, and what supreme reward do they reap?
41.27
Answer: This is the foremost teaching, the peerless exposition. Even if one studies it without attainment, one's merit still surpasses that of humans and devas; even if one hears it without believing, it still plants the seed of bodhi. The golden mouths of the ten directions join in praising it; the Mahāyāna sūtras all record it fully. The Lotus Sūtra says: 'A single thought of rejoicing [with it] receives the prediction of unsurpassed bodhi; receiving and upholding a single verse is entirely equivalent to making offerings to the Tathāgata.' An ancient commentary on the 'Manifestation Chapter' of the Avataṃsaka Sūtra states: 'The purports of the text of this chapter are grand and profound, capable of being sudden and capable of being perfect; they fathom the original source of sentient beings and exhaust the deep ocean of all buddhas. Within the fundamental wheel of Dharma, it further abides at its very heart; born into the lineage of the golden wheel, one is furthermore an heir apparent. It is the wondrous among the wondrous, the mysterious among the mysterious. Yet both reside within the minds of common mortals; with little effort one can swiftly realize it—how could one deceive oneself and not accept it? Now, hearing and understanding it with joy, one especially ought to rejoice in oneself.'
Therefore, know that whoever aspires to this Dharma and gives rise to a mind of faith and joy—at the very instant a thought arises, they have already become a true child of the Tathāgata; at the very moment they begin dedication, they achieve unsurpassed bodhi. Undertaking slight study, they equal superior sages; expending subtle effort, they obtain great fruits. They compress three asaṃkhyeyas into a single thought; they consummate the myriad virtues in a small achievement. It is like an elder obtaining a maṇi jewel: giving it away throughout the future without end. It is like a small state obtaining a wheel-turning king's treasure: utilizing it throughout the dharmadhātu without exhaust. Mañjuśrī and Bhaiṣajyarāja present incense and flowers to attend standing by; Śākyamuni and Prabhūtaratna jointly rejoice and certify. Wherever one arrives, people touch their heads to one's feet as though meeting the Sugata; where a single verse is spoken, a stūpa is raised fit to be a treasure sanctuary. How could its Dharma benefits be exhausted? Its merits are infinite!
The Commentary on the Avataṃsaka states: 'Those who cultivate the power of faith and understanding constantly believe that self and others, commoners and sages, are of one substance, identical in tathatā, without any abode of reliance, without self and without what belongs to self; because mind and objects are equal and without dual characteristics. All commoners and sages are fundamentally only the dharmadhātu, without fabricated nature; abiding in reliance upon truth, they abide in non-abiding. Together with all buddhas and sentient beings, they share the single wisdom of the one mind, abiding in the true dharmadhātu of nature. All conceptual distinctions are the original immovable wisdom of all buddhas. Commoners and sages are one reality, sharing this wisdom together. Completely believing that one's own mind is the Buddha's sarvākārajñatā and all-knowledge, outside the mind there is no separate mind that believes in the Buddha, nor inside one's own mind does one see one's own mind possessing the characteristics of a buddha. Thus, believing in such a Dharma, even if one's own power is not yet complete, through this, this person obtains all superior rewards among humans: clothing and food arrive along with one's thoughts. Moreover, not only is the primary reward fulfilled, but the secondary environment is also fully complete, and even the sentient and insentient all submit and accord. Having attained the root of the dharmadhātu, what phenomenon would not comply?'
As the Avataṃsaka Sūtra says: 'Then King Mahāprabhā said: "Good sons, I have purely cultivated the bodhisattva's banner-practice of great compassion; I have fulfilled the bodhisattva's banner-practice of great compassion... Furthermore, good sons, the sentient beings living in this city of Prabhāvatī are all bodhisattvas who have aroused the resolve for the Mahāyāna. According to their minds, what they see is different: some see this city as narrow and small in extent; some see this city as broad and vast in extent; some see earth and sand as its ground; some see myriad jewels adorning it; some see mounds of earth as walls; some see jeweled walls surrounding it all around; some see its ground full of tiles and stones, high and low, uneven; some see immeasurable great maṇi jewels ornately adorning it, flat like the palm of a hand; some see dwellings made of earth and wood; some see palaces, halls, multi-storied pavilions, stairs, balustrades, windows, doors, verandas, and latticework, all of which are nothing but wondrous jewels.
"Good sons, if there are sentient beings whose minds are pure, who have planted roots of goodness in the past, offered to buddhas, aroused the resolve to proceed toward the path of all-knowledge, taking all-knowledge as the ultimate destination, and whom I formerly gathered in while cultivating the bodhisattva practice, then they see this city adorned and purified with myriad jewels; the rest all see it as defiled.
"Good sons, all sentient beings in this land, in the age of the five turbidities, take pleasure in doing evil deeds. With a mind of pity and compassion, wishing to save and protect them, I enter the portal of the samādhi that accords with the worldly, headed by the bodhisattva's great compassion. When I enter this samādhi, all those sentient beings' fearful minds, harmful minds, hostile minds, and disputatious minds—such minds as these—all naturally dissolve and vanish. Why is that? Because entering the worldly-according samādhi headed by the bodhisattva's great compassion has such a Dharma-nature. Good sons, wait just a moment and you shall see for yourselves."
'Then King Mahāprabhā immediately entered this samādhi. The inside and outside of the city quaked in six ways. All the jeweled grounds, jeweled walls, jeweled halls, jeweled palaces, towers, multi-storied pavilions, steps, and windows—all such things emitted wondrous sounds and all bowed in reverent salutation toward the king. All the inhabitants residing in the city of Prabhāvatī without exception simultaneously leaped with joy, and all went to the king's presence and threw their entire bodies to the ground. All the multitudes of people from villages, encampments, cities, and towns all came to see the king, rejoicing and paying reverent homage. The birds and beasts dwelling near the king looked upon one another, aroused minds of kindness and compassion, and all came before the king to bow respectfully. All the mountains, plains, grasses, and trees without exception turned and paid homage toward the king. Pools, springs, wells, rivers, and oceans all welled up and flowed before the king.'
The Commentary on the Awakening of Mahāyāna Faith (*Śraddhotpādaśāstra-ṭīkā*) states: 'The merits one creates are dedicated to three places: first, tathatā; second, the Dharma of the one mind; third, original enlightenment and buddha-nature. These are named the three. For what purpose are they dedicated to these three places? In order to make the merits one creates equal, one dedicates them to tathatā. Or, in order to make the merits one creates vast, one dedicates them to the one mind. Or, in order to make the merits one creates clear and distinct, one dedicates them to original enlightenment. One should know thus, one should contemplate thus. What benefit is there in such dedication? It is said to be manifold. What does this mean? It is like taking a single dust mote and placing it within the great earth: the placed dust mote and that great earth are equal and without difference. The Dharma portal of dedication is also like this. Furthermore, it is like taking a single stream of water and placing it into the great ocean: the placed stream of water and that great ocean are equal and without difference. The Dharma portal of dedication is also like this. Furthermore, it is like breaking a small existence, and it instantly becomes equal and without difference from great space. The Dharma portal of dedication is also like this. Having explained the gate of expanding merits to make them vast, next is explained the gate of universal benefit bestowed upon sentient beings. The statement "universally benefiting all realms of sentient beings" is the gate of universal benefit bestowed upon sentient beings, meaning that by holding up broad, great, and perfect merits, one pervasively benefits the realm of sentient beings.'
A verse says:
'The Great Being Pramuditā with devoted mind exhorts:
Amid the ocean-multitude of immeasurable children of the Buddha,
I have already transcended the three angles of a hair's tip,
Surpassed the four roots of the emerging flower;
The first incalculable [eon] is roughly completed,
The second asaṃkhyeya is just beginning to enter the non-existent.
As is fitting, all you children of the Buddha,
With both your left and right hands,
Hold up the bright mirror of the fundamental consciousness,
Facing the countenance of the seven consciousnesses' dispersed thoughts,
See the defilements of the six dust-realms,
And wash away the faults of attachment to dharmas and personal self.
If you, children of the Buddha, act like this,
The three bodies of dharmakāya, saṃbhoga, and nirmāṇa
Will appear before you in perfection, like the unfolded letter *i*;
The four virtues of permanence, bliss, self, and purity
Will all be brought forth, as if entering Lake Anavatapta.
From the Sovereign Abode of the Four Heavenly Kings,
I descended into the palace of the dragons in the great sea;
Peering into the ocean of sūtras as my capacity allowed,
There were a total of one hundred lakṣas in number.
Such true Dharma of all the sūtras,
With their immeasurable and boundless differentiated meanings,
Are all included, established, and fully expounded
Within the doctrine set forth by the Mahāyāna Treatise.
If there is a good man or good woman
Who with their own hands holds this scroll of scripture,
They are called "one who holds the sūtra of a hundred lakṣas";
If with their own mouths they recite this portion of the scripture,
They are called "one who recites the sūtra of a hundred lakṣas".
The merit obtained by this person
Is such that buddhas and assemblies of great bodhisattvas
Numbering as the dust motes of the worlds in the ten directions,
Each putting forth tongues numbering as dust motes,
During as many kalpas as these dust motes,
Ceaselessly praising it, could not exhaust it—
How much less contemplating its principles and meaning,
And reflecting on what is expounded beneath the text!'
Therefore, if someone, in this Mirror of the Source, gives rise to even the slightest thought, has an instantaneous flash of intent, happens to touch it with their hand, or gazes at it briefly with their eyes, these all become causes for entering the Way, completely forming the seed of the One Vehicle. Because it is the correct instructions of the patriarchs and buddhas, the fundamental source of the sūtras and treatises, high in the sky of nirvāṇa, deeply fathoming the ocean of prajñā. Furthermore, herein the text is concise and the meaning rich; the source is abundant and the principle complete. When searching it, every sentence penetrates completely to the root source; when compiling it, each part everywhere contains the essential import. How much more so for those who have faith and understanding, awaken and enter, cultivate with correct mindfulness, transcribe, receive and uphold, explain and disseminate it! Its merits and fruits can be measured only by the buddhas; they are beyond reckoning, and how could praise ever reach them?
41.28
Question: The substance of mind-only has already been briefly clarified above. How are the characteristics of consciousness-only to be indicated? Only when nature and characteristics are both discerned is the correct source revealed; only when principle and phenomena are both penetrated are perverse attachments eliminated.
41.29
Answer: To reveal the correct source, perverse attachments must first be eliminated; thus, one must clarify principle through phenomena and converge the false back to the true. The true is the truth that is relied upon by the false: it is spoken of as 'converged' on account of sentiment. Phenomena are the phenomena that stem from principle: they are spoken of as 'clarified' to smash attachment. When there is no attachment, both principle and phenomena are empty; when free from sentiment, both the true and the false are cut off. When cataracts clear away, the sky-flowers naturally wither; when thoughts cease, the illusory realm abruptly sinks away.
Now, relying on all the sages, among the realms of sentient beings those who cling to teachings while being confused about the source are truly more than one or two. To grasp the essential pivot, nothing comes before the two emptinesses. Because of being confused about the emptiness of persons, they give rise to the folly of the self-view and suffer illusory birth and death. Because of being confused about the emptiness of dharmas, they contravene the realm of direct perception (*pratyakṣa*) and obstruct pure bodhi. Therefore, self and dharmas are both empty; they transform solely from consciousness.
Now, establishing the foremost mind-dharma, the consciousnesses that can transform are three: first, the transformation of the eighth consciousness, which is the maturation consciousness (*vipākavijñāna*); second, the transformation of the seventh consciousness, which is the thinking consciousness; third, the transformation of the sixth consciousness, which is the consciousness discerning perceptual objects (*viṣayavijñapti*). Since they transform only from consciousness, both self and dharmas are empty. By means of these two emptinesses, one accords and tallies with the profound import: through the emptiness of the person, the affliction obstacle (*kleśāvaraṇa*) is severed; through the emptiness of dharmas, the obstacle to the knowable (*jñeyāvaraṇa*) is eliminated. Because the affliction obstacle is severed, one realizes true liberation; because the obstacle to the knowable is eliminated, one obtains great bodhi. Thereafter, when practice is fulfilled in the causal gate and the mind merges into the ocean of the fruit, then both objects and consciousness are stilled, and there is only the single true emptiness.
41.30
Question: The ancestral lineage from of old only bids people to abandon learning, make a single blade cut straight in, and transmit separately outside the teachings. Why rely on wisdom and broad learning to discuss nature and characteristics at length? When words proliferate, principle is obscured; when water is agitated, the pearl is clouded.
41.31
Answer: To reveal the source and shatter attachments, one provisionally sweeps away the paths of learning and discussion, reaches the principle, and achieves integration; liberation is not apart from words and letters. The Lotus Sūtra says: 'If there are those with sharp faculties, clear and distinct wisdom, and extensive hearing and strong memory, then one may speak it to them.' In general, those who investigate the profound must possess two eyes: first, one's own eye, to clarify the source; second, the wisdom eye, to discern delusion. Therefore, the Chan lineage says: 'One who merely clarifies oneself but does not understand what is before one's eyes—such a person possesses only a single eye.' When principle is isolated and phenomena are sparse, one will never be fully penetrating. How could a single wing or a single wheel fly or convey anything? If one insists that one need only take a single blade and enter directly without extensive investigation, then after Sudhana first met Mañjuśrī and became enlightened, he should not have traveled everywhere through the dharmadhātu. Thus one knows that the initial and final minds are equal, and principle and practice are simultaneous. Therefore, when Sudhana's fruit of Buddhahood was perfected with Maitreya, Maitreya pointed him back to see his first friend, Mañjuśrī, again. As a virtuous predecessor said: 'The wondrous wisdom of Mañjuśrī is precisely the initial mind; the profound gate of Samantabhadra has never had a different substance.' Thus principle and phenomena merge equally into one principle, and the root and branch do not exceed an instant. How then could one cling to one and doubt many, suddenly bewildered about the dharmadhātu, discarding this and taking that, butchering empty space? Furthermore, if wisdom were considered wrong, then the great-wisdom Mañjuśrī should not be called the son of the Dharma King. If extensive hearing were an error, then the unlearned bhikṣu should not have become a denizen of hell. One must unite wisdom with extensive hearing, never clinging to the explanation and mistaking the finger [for the moon]; and one must broaden one's wisdom with extensive hearing, avoiding being narrow and facing a wall. Therefore it is said: 'Possessing wisdom without practice makes one a master of the state; possessing practice without wisdom makes one a function of the state; possessing both wisdom and practice makes one a treasure of the state; possessing neither wisdom nor practice makes one a thief of the state.' For this reason, wisdom must be learned, and practice must be cultivated. Lacking wisdom makes one an enemy of the Way; lacking practice makes one a thief of the state. One should know that the lock of names and characteristics is hard to open without the key of wisdom; the entanglements of emotional conceptualizations cannot be severed without the sword of wisdom. One must examine oneself, spur oneself on, and advance in cultivation. Therefore, how could one who has returned to complete penetration fall into views of cutting off speech? How could one who arouses bodhicitta generate a mind of annihilation? If one can directly understand one's own citta, that is precisely the single blade entering directly, which is the most concise and essential, because when one is understood, a thousand follow, gathering all phenomena without remainder. It is also the separate transmission outside the teachings; apart from this, there is nothing extraordinary. Furthermore, the main purport of this Mirror of the Source takes wondrous awakening and seeing the truth as its aim, not accepting relying on medium-level comprehension to make explanations conforming to texts. Since the Dharma is real, practice must accord with it; it lies only in knowing in one's citta and does not wait upon words. For those who do not yet understand, speech is also not cut off; for ultimate conformity, one must ultimately awaken for oneself. This is what the Buddhas of the ten directions have equally realized and equally taught, unchanging from ancient times to the present, the one-limit Dharma-gate. As a sūtra says: 'I do not see a single Buddha-land in which the Tathāgata does not preach this Dharma.' Therefore, the paths of the Buddhas are identical, and citta accords with principle mind after mind. Thus we know that apart from the Mirror of the Source, there is no Dharma to be taught, because wherever there are words and teachings, none depart from the nature of equality; ultimately there are not two. Therefore a sūtra says: 'Just as a great lion exerts all its strength when killing a perfumed elephant, and does the same when killing a hare without having thoughts of slighting it, the Buddhas and Tathāgatas are also like this: when expounding the Dharma for bodhisattvas and icchantikas, their functioning is not two.' Reverently contemplating the sage's intent, the reflections and admonitions are clearly apparent; how could one give rise to differentiated understandings within the supreme teaching of equality? How could one produce views of superior and inferior within the one true realm of sentient beings? If one enters into the Mirror of the Source, one will naturally avoid this fault. What is now recorded consists entirely of the sacred teachings of the ancient Buddhas, for which across immeasurable billions of kalpas they renounced countless bodies and lives, seeking this difficult-to-attain anuttarasaṃyaksambodhi Dharma for the sake of all sentient beings, entrusting it to the great bodhisattvas for those in the final age who seek unsurpassed bodhi. The thousand paths and different teachings together reveal the one mind. How could one be ungrateful and fail to believe and accept it? As the Da zhidu lun says: 'All Mahāyāna sūtras are called Dharma. Those seeking the Dharma herein transcribe, read, recite, and correctly recollect them. In this manner, to cure the mental afflictions of sentient beings, they gather all the medicines of the Dharma, not begrudging body or life. Just as Śākyamuni Buddha, when originally a bodhisattva named Dharmodgata, lived at a time when there was no Buddha and no wholesome words were heard; he sought the Dharma in the four directions with unflagging diligence, yet could not obtain it at all. At that time, Māra transformed into a brāhmaṇa and said to him: "I have a verse spoken by the Buddha. If you can use your skin as paper, your bones as a brush, and your blood as ink to transcribe this verse, I will give it to you." Dharmodgata immediately thought to himself: "I have lost my body countless times life after life without gaining this benefit." He then peeled off his skin, dried it in the sun, and wished to transcribe the verse, whereupon Māra vanished. At that time, a Buddha, knowing his resolved citta, sprang forth from below and preached the profound Dharma for him, and he immediately attained anutpattikadharmakṣānti. Furthermore, like Sadāprarudita practicing austerities to seek the Dharma, or the bodhisattva Śākyamuni driving five hundred nails into his body for the sake of seeking the Dharma, or King Suvarṇaprabhāsa cutting his body in five hundred places to serve as lamp wicks and throwing himself from cliffs into fires—through various difficult practices and austerities such as these, they sought the Dharma for the sake of sentient beings.' Thus we know that a good friend (kalyāṇamitra) is difficult to encounter. For instance, Brahmā dropping a mustard seed onto the tip of a needle in the lower realm is still easy, but meeting an enlightened master and companion on the path to hear the true Dharma is extremely difficult. Just as the ninety-six kinds of non-Buddhists in India all sought escape, yet because they met mistaken teachers, they instead sank into saṃsāra. Therefore the Mahāparinirvāṇasūtra says: 'Endowed with four causes and conditions, one is able to realize the path to nirvāṇa: first, associating with good friends; second, hearing the true Dharma; third, contemplating according to principle; fourth, practicing as taught.' If one does not encounter a good friend, one cannot hear the supreme Dharma. Why? Because by hearing the true Dharma, one is able to contemplate, enter with faith, and practice with right mindfulness. Since there is such Dharma benefit, one should be earnestly reverent, give rise to the thought that it is rare to encounter, and crush the mind of conceit. Even upon encountering a scroll of scripture and hearing it, or through someone raising and showing it, if there is a point of awakening, that is my teacher. How much more so this Mirror of the Source, which records only the essential passages! It can truly be called sitting and investigating in dignified composure, knowing all under heaven without stepping out the door; easily accomplished and manifest, reaching the Dragon Palace without moving one's feet. Therefore the Avataṃsakasūtra says: 'Good son, a good friend is like a loving mother, because he gives birth to the seed of Buddhahood; like a loving father, because he brings vast benefit; like a wet nurse, because he guards and protects one from doing evil; like a teacher, because he indicates what a bodhisattva learns; like a good guide, because he can show the path of the pāramitās; like a skilled physician, because he can cure the various illnesses of kleśas; like the Snow Mountains, because he augments all medicines of knowledge; like a brave general, because he exterminates all fright and fear; like a ferryman, because he leads one out of the torrent of saṃsāra; like a captain, because he brings one to the jewel island of wisdom. Good son, you should constantly contemplate all good friends with right mindfulness in this way. Furthermore, good son, when serving all good friends, you should give rise to a mind like the great earth, carrying heavy burdens without weariness; you should give rise to a mind like vajra, with firm and indestructible aspirations; you should give rise to a mind like the Iron Enclosing Mountains, unmoved by any sufferings; you should give rise to an attendant's mind, complying with all instructions; you should give rise to a disciple's mind, not disobeying any admonitions; you should give rise to a servant's mind, not wearying of any chores; you should give rise to a foster mother's mind, enduring all toil without complaining; you should give rise to a hired laborer's mind, obeying whatever instructions are given without dissent; you should give rise to a scavenger's mind, free from arrogance; you should give rise to a ripened crop's mind, able to bend low; you should give rise to a fine horse's mind, free from vicious nature; you should give rise to a great cart's mind, able to carry heavy loads; you should give rise to a tamed elephant's mind, always submissive; you should give rise to a Mount Sumeru mind, not tilting or shaking; you should give rise to a faithful dog's mind, not harming its master; you should give rise to a caṇḍāla's mind, free from arrogance; you should give rise to a cow's mind, free from fierce anger; you should give rise to a boat's mind, crossing back and forth without weariness; you should give rise to a bridge's mind, ferrying across and forgetting fatigue; you should give rise to a filial son's mind, respectfully accommodating expressions; you should give rise to a prince's mind, obeying instructions.' Therefore, through a person one hears the Dharma; through the Dharma one awakens to the Way; through the Way one cultivates; and through cultivation one becomes a Buddha. How could one be arrogant and not comply with the teachings? Thus the World-Honoured One said: 'That I have now attained Buddhahood is initially all due to the conditions of encountering good friends.' Take, for example, the non-Buddhist Subhadra: if he had not met Śākyamuni at the end, by what means could he have abandoned the heterodox and returned to the orthodox? Therefore the Mahāparinirvāṇasūtra says: 'The Buddha said: "Subhadra, benevolent one, if one attained the Way by undergoing austerities, all beasts should attain the Way. Therefore, one should first tame the citta, not tame the body. For this reason, in my sūtras I say: 'Hew down this forest, do not hew down the trees.' Why? Fear arises from the forest, not from the trees. If you wish to tame the body, you must first tame the citta. The citta is compared to the forest, and the body is compared to the trees." Subhadra said: "World-Honoured One, I have already tamed the citta first." The Buddha said: "Good son, how have you been able to tame the citta first?" Subhadra said: "World-Honoured One, I previously contemplated: 'Desire is impermanent, without pleasure, and without purity.' I viewed form as permanent, pleasant, and pure. Having made this contemplation, the saṃyojanas of the desire realm were severed, and I attained the sphere of form. Therefore it is called first taming the citta. Furthermore, I contemplated form: 'Form is impermanent, like a boil, like a sore, like poison, like an arrow.' I saw the formless realm as permanent, pure, and quiescent. Having contemplated thus, the saṃyojanas of the form realm were exhausted, and I attained the formless sphere. Therefore it is called first taming the citta. Next, I contemplated ideation as impermanent, like a boil, a sore, poison, an arrow. Having contemplated thus, I attained the sphere of neither-ideation-nor-non-ideation. This neither-ideation-nor-non-ideation is all-knowledge, quiescent and pure, without falling, eternal, and unchanging. Therefore I am able to tame the citta." The Buddha said: "Good son, how are you able to tame the citta? What you have now attained as the samādhi of neither-ideation-nor-non-ideation is still called ideation. Nirvāṇa is non-ideation; how can you say you have attained nirvāṇa? Good son, you were previously able to reproach coarse ideations; why do you now cherish subtle ideation and fail to reproach it? This sphere of neither-ideation-nor-non-ideation is still called ideation, like a boil, like a sore, like poison, like an arrow. Good son, your teacher Udraka Rāmaputra, though of sharp faculties and clever, was still unable to sever this sphere of neither-ideation-nor-non-ideation and received an evil body; how much less can others!" [Subhadra said:] "World-Honoured One, how can one sever all realms of existence?" The Buddha said: "Good son, if one contemplates the real ideation, that person can sever all realms of existence." Subhadra said: "World-Honoured One, what is called real ideation?" "Good son, ideation of non-ideation is called real ideation." "World-Honoured One, what is called ideation of non-ideation?" "Good son, all phenomena are without self-characteristic, other-characteristic, or self-and-other-characteristic; without uncaused characteristic; without active characteristic; without passive characteristic; without agent characteristic; without recipient characteristic; without Dharma or non-Dharma characteristic; without male or female characteristic; without person characteristic; without fine particle characteristic; without season characteristic; without unconditioned self-characteristic; without unconditioned other-characteristic; without unconditioned self-and-other-characteristic; without characteristic of existence; without characteristic of non-existence; without characteristic of arising; without characteristic of an ariser; without cause characteristic; without cause-of-cause characteristic; without effect characteristic; without effect-of-effect characteristic; without day or night characteristic; without light or dark characteristic; without seeing characteristic; without seer characteristic; without hearing characteristic; without hearer characteristic; without cognizing characteristic; without cognizer characteristic; without bodhi characteristic; without characteristic of an attainer of bodhi; without karma characteristic; without karma-master characteristic; without kleśa characteristic; without kleśa-master characteristic. Good son, the place where such characteristics are extinguished is called real ideation. Good son, all phenomena are false and deceptive; the place where they are extinguished is called real ideation. It is called the dharmadhātu, called ultimate wisdom, called ultimate truth, called ultimate emptiness."
First 31 of 34 passages. Read on
Linked texts (1)
- 宗鏡錄 — Classical Chinese