宗鏡錄 45.12

45.12

Answer: Discerning knowledge itself being free of subject and object is no-citta. How could it be that only being completely devoid of function is no-citta? For example, when a clear mirror reflects objects, does it have a citta? One should know that all sentient beings are constantly, naturally without citta. The substance of citta is originally always quiescent; being quiescent, it is constantly in function, and being in function, it is constantly quiescent. Reflecting and discerning in accord with objects is all the intrinsic nature acting naturally by itself; it is not that having a citta only then initiates function. It is merely that sentient beings, failing to comprehend that their own citta is constantly quiescent, falsely imagine that there is a citta, and citta then becomes an object. Because being identical with citta it is without citta, citta is constantly principle. Because being identical with principle it is without principle, principle is constantly citta. Because principle is constantly citta, it does not stir the characteristics of citta. Because citta is constantly principle, the characteristics of citta cannot be found. Because the characteristics of citta cannot be found, sentient beings do not arise. Because it does not stir the characteristics of citta, Buddhas also do not arise. Because both sentient beings and Buddhas do not arise, ordinary beings and sages are constantly the nature of the equal dharmadhātu. It is purely the single Way of purity, without any other dharma. One should know that wherever there is conceptual discrimination of the citta making interpretations, all are false, just as in a dream. If one has not fully awakened, even the slightest thing seen is still a matter within a dream. If one only attains no-citta, one is identical to having awakened, cutting off all realms of objects. As long as there is a single atom where one can construct an inconceivable understanding of practice and realization, none of it departs from what is seen within the dream of the three realms. A sūtra says: 'Because there is not the slightest dharma to be attained, the Buddha bestowed the prophecy.' The Meaning of Non-Arising says: 'The non-retrogressing deva said: "This Buddha-land has never thought or discriminated about whether it sees me or does not see me; I also do not think about whether the Buddha-land sees or does not see."' Therefore we know that all views arise from having a citta. Because the Buddha-land has no citta, it does not see the deva; the deva has a citta but does not generate thoughts, hence he says he does not see the Buddha-land—they then become non-different. Therefore we know that having a citta and having no citta are both empty. Master Rong said: 'Reflections in a mirror fundamentally have no citta. Speaking of the mirror reflection having no citta is speaking of no-citta from within no-citta. People say there is a citta; speaking of a person having no citta is speaking of no-citta from within having a citta. Speaking of no-citta from within having a citta is the derivative contemplation; speaking of no-citta from within no-citta is the fundamental contemplation. Sentient beings imagine they have a body and citta; we speak of mirror reflections to dismantle body and citta. Sentient beings cling to mirror reflections; we speak of ultimate emptiness to dismantle mirror reflections. If one knows that mirror reflections are ultimately empty, then body and citta are ultimately empty. "Ultimately empty" is a provisional name; there is also no ultimate emptiness. If body and citta are fundamentally non-existent, the Buddha Way is also fundamentally non-existent, and all dharmas are also fundamentally non-existent; fundamental non-existence is also fundamentally non-existent. If one knows that fundamental non-existence is also a provisional name, it is provisionally named the Buddha Way. The Buddha Way is not born from heaven, nor does it emerge from the earth; it is simply the empty nature of citta, illuminating the world like the sun.'