宗鏡錄 41.5

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.