宗鏡錄 41.15

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?"'