宗鏡錄 43.5.4

43.5.4

If one awakens to one’s own citta, that is right view, because it is free from inversions. The *Laṅkāvatārasūtra* says: “Seeing dharmas outside the mind is called heterodoxy.” If one awakens to one’s own citta, that is nirvāṇa, because it is free from birth and death. A treatise says: “When there are dharmas outside the mind, there is the cycle of birth and death; if one understands the one mind, birth and death are severed forever.” If one awakens to one’s own citta, that is the true characteristic, because it is free from falsehood. The *Lotus Sūtra* says: “Only this one thing is real; the other two are not true.” If one awakens to one’s own citta, that is the City of Wisdom, because it is free from moha. The *Viśeṣacintibrahmaparipṛcchāsūtra* says: “Being ignorant regarding the aggregates, dhātus, and āyatanas, one yet wishes to seek bodhi; the aggregates, dhātus, and āyatanas are precisely it; apart from these, there is no bodhi.” If one awakens to one’s own citta, that is the treasure island, because it possesses the wealth of the Dharma. The *Huayan Treatise* says: “Where is the treasure island? It is precisely the minds of sentient beings.” If one awakens to one’s own citta, that is the supreme place of non-attachment, because it is free from the characteristic of abiding. If one posits dharmas outside the mind, then attachment arises wherever one is. The *Lotus Sūtra* says: “Pulling out sentient beings from their greedy attachments in all places.” The *Vajracchedikā-sūtra* says: “If a bodhisattva practices giving with a mind that does not abide in dharmas, it is like a person with eyes when the sunlight shines brightly, seeing various colors.” Thus we know that when the eye of the mind is opened and clear, the sun of wisdom shines everywhere, the light engulfs the myriad phenomena, and the dharmadhātu is completely illumined. How could there still be even a single fine speck of dust to serve as an obscuration? In this way, then, the empty mind is unmoved and complete with the six pāramitās. Why is this? If one does not see a single speck of dust, there is nothing to grasp; if there is nothing to grasp, there is also nothing to give: this is the meaning of giving (dāna), this is the meaning of great renunciation. Therefore a sūtra says: “To have nothing to give is named giving.” In this way, stinginess and giving are of the same kind, and taking and abandoning are equal; if one does not return to the Mirror of the Source, by what could this be determined? As the song of Master Yibo says: “In stinginess there is giving; in giving there is stinginess; not apart from the internal, the external, and the middle. There is neither stinginess nor giving; quiet and deserted, there is nothing to grasp.” Also, the *Song of Awakening to the Way* says: “In silence there is speaking; in speaking there is silence; the gate of great giving opens without obstruction. If someone asks me what source I understand, I report that it is the power of mahāprajñā.” Furthermore, if one does not see a single speck of dust, there is neither upholding nor violating [precepts]; therefore it is said: “If you seek precepts for the three poisons, when will the sores and wounds heal? Disgraceful conditions are like turtle hair; a mind of endurance cannot be found. The mind of energetic striving does not arise; there is no dharma to serve as a remedy. Internal and external minds do not arise; concentration and distraction both have nowhere to lodge.” All enter anutpattikadharmakṣānti; all become gates of prajñā.