宗鏡錄 5.11

5.11

Answer: One need only realize that deluded thoughts are unarisen, and that is itself the unmoving true mind. Outside of this unmovingness, not the slightest dharma can be found. As a sūtra states: "Stream-enterers, once-returners, non-returners, and arhats—all such noble persons exist falsely in reliance upon citta." The Mahāprajñāpāramitāsūtra states: "Furthermore, Subhūti, profound prajñāpāramitā analyzes all dharmas beyond the measure of an atom, and ultimately does not see the slightest real entity to be found. Therefore it is called prajñāpāramitā." Furthermore, true and deluded have no substance; both are just names. Names have no substance; all rely upon verbal expression. Verbal expression is empty of nature; both have nowhere from which they arise. Thus all speech is entirely equal, and all dharmas are entirely real. Therefore, the Sūtra of the Questions of the Brahmā Viśeṣacintī states: "Brahmā said to Mañjuśrī, 'What the Benevolent One speaks is entirely real.' Mañjuśrī said, 'Good son, all speech is entirely real.' He asked, 'Is false speech also real?' He answered, 'It is so. Why is that? Good son, all these speeches are false, having neither location nor direction. If a dharma is false, having neither location nor direction, that is itself real. By this meaning, all speech is entirely real. Good son, Devadatta's speech is no different and no distinct from the Tathāgata's speech. Why is that? Whatever speech exists is entirely the Tathāgata's speech, because it does not depart from suchness. Regarding the things spoken of by all speech, all are able to be spoken because nothing is spoken.'"

Furthermore, the Fuxing ji, in explaining the single thought-moment of mind as the object of contemplation, says there are two meanings: first, taking dhyāna as the object, which is not the same as the worldly mind; second, that regarding this very mind-as-object, one must further be free of attachment. In the prior discussion of the dhyāna mind, since it spoke of a single thought-moment wherein the one and the many are mutually identical, what kind of one mind can possess this? Thus it clarifies by distinction, saying: It must not be equated with the single thought-moment of deluded conceptualization. Only when one can realize that deluded thoughts have no characteristic of oneness or difference, and penetrate that this signlessness possesses all minds—fully endowed with the three thousand [realms]—can one illuminate the mutual identity of the one and the many. This is based on beginners practicing contemplation, for fear that they might confuse it with deluded emotional objects and contemplations; hence it must be distinguished to show the entrance. If based on principle, nothing is not the dharmadhātu, so how could it exclude the deluded emotions of grasping and attachment? Because a thought is fundamentally empty of itself, and delusion cannot be found, it is only for those who cling to existence that he causes them to contemplate emptiness.

Furthermore, a former worthy said: Before a thought arises, the thought has not yet been born. What has not yet been born is non-existent. A non-existent dharma also has no self-characteristic. The present thought is born from conditions. If a thought existed of itself, it would not depend on conditions. Because it is born depending on conditions, it has no self-substance. Thus we know that citta has no self-nature, and that dependent arising is empty. Just as if one wishes to stop a stream, one merely blocks its source; if one wishes to avoid its arising, one merely cuts its root. Without using much effort, it is most concise and essential. Therefore, the Tongxin lun states: "Bondage is bound from citta; liberation is liberated from citta. Bondage and liberation come from citta and have nothing to do with anything else. The method for the essentials of escape is only the contemplation of citta. When one contemplates citta and attains awakening, everything is completely understood. Therefore the wise should first contemplate citta. Once contemplation of citta attains purity, one turns back to contemplate one's own citta: it is deceptive and untrue, like an illusion or a magical apparition, restless and unstaying, also like a monkey leaping and bounding, or like a wild horse; through beginningless avidyā, it has wandered across kalpas, not knowing how to get out. If one can thus contemplate the faults of citta, one further investigates all objects: objects have no self-nature, existing due to seeing; if there is no seeing, they do not exist. One further investigates the locus of seeing: seeing has no self-nature, existing due to citta's movement; if there is no movement, it does not exist. One further investigates the moving citta: movement has no self-nature, solely arising due to non-awakening; when awakened, it does not move. One further investigates non-awakening: it has no root; it is simply beginningless false habituation, self-deluded from thought to thought. The thoughtless true mind has nothing whatsoever."

A treatise says: "Just as when a person is lost, he mistakes the east for the west, yet the direction does not actually turn, sentient beings are also like this: because of the delusion of avidyā, they take citta to be moving, yet citta is actually unmoved." If one can contemplate citta and know that citta has no arising, one will accord with and enter the gate of tathatā. One should know that everything that exists is born from false mental thoughts. If citta exists, they exist; if citta does not exist, they do not exist. Existence and non-existence come from citta, so one must all the more awaken oneself. Do not fail to awaken oneself and be deceived by citta. Since one knows citta is deceptive, do not retain citta any further. Let go of good and bad, right and wrong, all at once; then citta has no abiding place. When citta has no abiding place, then there is no citta. Since there is no citta, there is also no non-citta. Existence and non-existence are completely absent; body and citta are both exhausted. Because body and citta are exhausted, the ten thousand objects are harmoniously obliterated. The ten thousand objects have no characteristics, uniting in the primordial single darkness. Darkly illuminating profoundly, the illumination is nowhere unquenched. Taking quiescence as substance, the substance is nowhere not void. Void and quiescent without end, it pervades and unifies with the dharmadhātu. The dependent arising of the dharmadhātu is nowhere unnatural: coming from nowhere, going to nowhere.

Furthermore, dharmas have no fixed characteristics; true and deluded depend on citta. Arising and ceasing share the same source; there is no other import. Therefore ancient masters extensively explained the meaning of the mutual interpenetration of the true and deluded, saying: As for the true and deluded, if explained in terms of the three natures, the perfectly accomplished [nature] is the true, the pervasive conceptualization is the deluded, and the dependent nature communicates with both the true and the deluded. Its pure aspect is the same as the true, and its defiled aspect is the deluded. Regarding pervasive conceptualization as deluded: emotional existence is rational non-existence—delusion penetrates the true. Rational non-existence is emotional existence—the true penetrates delusion. If the defiled aspect of the dependent nature is taken as deluded: arising from conditions without nature—delusion penetrates the true; without nature, yet formed through conditions—the true penetrates delusion. If explained according to conventional discourse on the true and deluded: the true and the deluded are fundamentally unreal, and thus naturally interpenetrate. The true and deluded are both true, and thus are fundamentally of one flavor. Therefore, we know that the true and deluded are constantly interpenetrating, yet do not destroy the characteristics of the true and deluded. Thus the true that encompasses the deluded: the true is not true, yet calm and quiescent; the deluded that penetrates the true: the deluded is not deluded, yet rising like clouds. Just as water encompasses waves, yet is not the wet nature of water, resting congealed; waves penetrate water, yet are not waves, billowing with great surges. Thus they neither remain nor perish, their nature and characteristics clearly distinct. Each and every one is harmoniously fused, mutually interpenetrating layer upon layer, unobstructed and unhindered, gathering substance, characteristic, and function. Entering into the mirror of the source, it is naturally so of its own dharma.

Therefore a former worthy said: However, the reason why the true and deluded interpenetrate is that they do not depart from the one mind. Thus the Chan yuan ji states: "The root of all ordinary beings and sages is entirely the one dharmadhātu mind. The precious radiance of the nature's awakening is completely perfect in each. Originally it is not named the Buddhas, nor is it named sentient beings. It is only because this mind is wondrously efficacious and sovereign, not maintaining its self-nature, that in accordance with the conditions of delusion and awakening, it accomplishes the matters of ordinary beings and sages. Furthermore, although it accords with conditions, it does not lose its self-nature; it is always non-false, always without change, and cannot be destroyed; being solely the one mind, it is consequently named tathatā. Therefore this one mind constantly possesses the two gates, never lacking them for a moment. Only in the gate of according with conditions are ordinary beings and sages unfixed. Because originally they were never awakened, kleśas are said to be beginningless; if through cultivation and realization kleśas are severed completely, they are said to have an end. Yet in reality there is no distinct initial awakening, nor is there non-awakening; they are ultimately equal. Therefore this one mind constantly possesses the two gates of tathatā and arising-and-ceasing."

Furthermore, the true and the deluded each have two meanings. First, the true has the two meanings of unchanging and according with conditions. Second, the deluded has the two meanings of substance being empty and accomplishing phenomena. That is to say, because the true is unchanging, the deluded is empty of substance, which is the gate of tathatā. Because the true accords with conditions, the deluded consciousness accomplishes phenomena, which is the gate of arising and ceasing. Because arising and ceasing are identical to tathatā, the sūtras say that there is no Buddha and no sentient beings, fundamentally nirvāṇa, of constantly tranquil and extinct characteristics. Again, because tathatā is identical to arising and ceasing, a sūtra states: "The dharmakāya transmigrates through the five paths and is called sentient beings." Having known that delusion and awakening, ordinary beings and sages, reside in the gate of arising and ceasing, now in this gate the two characteristics of ordinary beings and sages are fully displayed: namely, the harmony of the true and the deluded, neither one nor different, named ālayavijñāna. This consciousness in ordinary beings fundamentally always has the two meanings of awakening and non-awakening. Awakening is the root of the worthy and noble ones of the triyāna; non-awakening is the root of the ordinary beings of the six paths. Now, if one investigates this non-awakened citta, it has no substance, and the nature of true awakening appears before one.

The Ratnakūṭasūtra states: "The Buddha said: 'Bodhisattva, when seeking citta in this way, what is citta? Is it greed? Is it hatred? Is it delusion? Is it past, future, or present? If citta is past, it is already extinct. If citta is future, the future has not yet arrived. If citta is present, then it has no abiding. This citta is neither inside, nor outside, nor in between. This citta has no form, no shape, no counterpart, no consciousness, no cognition, no abiding, and no location. Such a citta has not been seen, is not now seen, and will not be seen by all Buddhas of the ten directions and three times. If it is unseen by all Buddhas of past, future, and present, how could it exist? It is only through inverted thoughts that citta produces the manifold distinctions of all dharmas. This citta is like an illusion: through recollective and conceptual discrimination, it gives rise to manifold karmas and receives manifold bodies... Furthermore, Kāśyapa, seeking the characteristics of this citta, it cannot be found. If it cannot be found, it is not past, future, or present. If it is not past, future, or present, it transcends the three times. If it transcends the three times, it is neither existent nor non-existent. If it is neither existent nor non-existent, it does not arise. If it does not arise, it is devoid of nature. If it is devoid of nature, it is unarisen. If it is unarisen, it is unceasing. If it is unceasing, there is nothing to depart from. If there is nothing to depart from, there is no coming and no going, no falling back and no arising. If there is no coming and no going, no falling back and no arising, there is no karmic activity. If there is no karmic activity, it is unconditioned. If it is unconditioned, it is the root of all noble ones.'"

The Chi shi jing states: "The bodhisattva at that time had this thought: The world is extremely mad and foolish! Namely, proceeding from the consciousness of recollective and conceptual discrimination, it arises in the world; combining with citta, manas, and vijñāna, the three realms are solely consciousness. These citta, manas, and vijñāna are also without shape and without location, neither within dharmas nor outside dharmas. Because ordinary beings are bound by false association, they cling greedily to 'I' and 'mine' within the aggregate of consciousness."

The Vajrasamādhisūtra states: "Know that all nāmarūpa is merely the discrimination of the foolish mind. The foolish mind discriminates all dharmas; there is no other thing that emerges from nāmarūpa. Knowing dharmas to be like this, one does not follow words and language; from thought to thought regarding the meaning, one does not discriminate a self." The commentary explains: "This clarifies the contemplation of expedient means, within which there are two parts: First, clarifying the investigation of consciousness-only: regarding 'there is no other thing that emerges from nāmarūpa,' 'nāma' refers to the four aggregates, 'rūpa' is the aggregate of form, and all non-associated formations are provisionally established. Apart from this nāmarūpa, there is no other substance. Therefore, all conditioned phenomena are subsumed under nāmarūpa. Such dharmas are made solely by citta; apart from citta there is no object, and apart from objects there is no citta. This is called the investigation of consciousness-only. Second, revealing the knowledge of reality: regarding 'knowing dharmas to be like this, one does not follow words and language,' this is the knowledge of reality induced by the investigation of names. Regarding 'from thought to thought regarding the meaning, one does not discriminate a self,' this is the knowledge of reality induced by the investigation of meaning, because both the self of persons and of dharmas have no real meaning; therefore, within them, one does not discriminate."

These two minds—true and deluded—are divided into two by emotion, but known by wisdom to be solely one. When both one and two are forgotten, only then does one enter the mirror of the source. Therefore the Vimalakīrtinirdeśasūtra states: "The Bodhisattva Śrīgupta said, 'The bodhisattva-citta and the śrāvaka-citta are two. One who contemplates the characteristics of citta as empty like an illusion or magical apparition has neither bodhisattva-citta nor śrāvaka-citta. This is entering the Dharma-gate of non-duality.'" Therefore we know that since citta is manifested through non-citta, dharmas are manifested through non-dharmas. Why is this? Because all realms arise following thought. Since thought is fundamentally empty, how could dharmas exist? As the Mahādharmanidānasūtra states: "The Buddha said, 'Kauśika, if someone were to come and ask: For this great assembly, how much labor is required to prepare these utensils and food? If they asked thus, how would you reply?' Śakra, Lord of the Devas, said, 'World-Honoured One, I would have nothing to reply. Why is that? World-Honoured One, now here in my Trāyastriṃśa heaven, whatever food, clothing, and various utensils are required appear before us following our thoughts; they are not made through exertion.' The Buddha said, 'Kauśika, all dharmas are also like this: they all abide within citta, and whenever they are thought of, they are immediately accomplished. Kauśika, just as egg-born sentient beings receive birth merely through the thought of the mind, all dharmas are also like this: entirely due to the thought of the mind, the dharmas immediately appear before them. Kauśika, furthermore, just as all moisture-born creatures, such as fish, turtles, giant softshell turtles, dragons, and timingilas—these are all subsumed under the egg-born—some of these travel only one yojana, some two yojanas, or up to three or four, or even beyond seven; having reached that place, they deposit their eggs without causing fatigue, and thus are able to bring them to maturity. Kauśika, this Tripiṭaka teaching is also like this: whenever one recollects it, that karma appears before one, in orderly succession without confusion, continuously uninterrupted, harmoniously according with the phrases and meanings.'"

Furthermore, the Buddhabhūmiśāstra states: "In the Trāyastriṃśa heaven, there is a grove called the Grove of Diversion. Produced by the collective merit of the devas, it causes the host of devas, when not in this grove, to experience differences of superiority and inferiority in their palaces, shared pleasures, and the like, with the distinctions of 'I' and 'mine' in their enjoyment. But when in this grove, whether things or experiences, there is no superiority or inferiority whatsoever; all are equally supreme and wondrous, with neither 'I' nor 'mine,' enjoyed in harmonious unity. Because it enables equal and harmonious enjoyment, it is named the Grove of Diversion. Because of the sovereign power of the karmic merit of equality and harmony cultivated respectively by the devas, their ālayavijñāna transforms and manifests this grove in the same place, at the same time, with the same appearance. Due to the sovereign power of this Grove of Diversion, their evolving consciousnesses are also caused to transform and manifest alike. Although each enjoys it individually, they regard it as without distinction." Therefore, if one realizes that all dharmas are born from mental concepts, then from the gate of the worldly convention one enters the sphere of noble practice.

As the Akṣayamatinirdeśasūtra states: "At that time Śāriputra asked Akṣayamati: 'Virtuous man, where have you come from? What is the Buddha's name? What is the world named? How near or far is it from here?' Akṣayamati said: 'Śāriputra, do you have the notion of coming?' Śāriputra said: 'Virtuous man, I have already known notions.' Akṣayamati said: 'If you know notions, there should be no dual characteristics. For what reason do you ask: Where have you come from? Śāriputra, that which has coming and going is the meaning of harmony. Like the characteristic of harmony, it is neither combined nor uncombined. Neither combined nor uncombined, it has no coming or going. That which has no coming or going is the sphere of noble practice.'"

The Fo zang jing states: "The Buddha said: 'Śāriputra, all notions that arise following whatever is thought are all wrong views. Śāriputra, following non-existence, free of vitarka and free of vicāra, without arising and without ceasing—one who completely penetrates this is called one who is mindful of the Buddha.'" The Sāgaranāgarājaparipṛcchāsūtra states: "The Buddha said: 'Great King, all dharmas arise from thought. Following whatever is made, each and every one is accomplished. Dharmas have no abiding, nor do they have any location.'"

The Mahāprajñāpāramitopadeśa states: "How does a bodhisattva contemplate the station of mindfulness of citta? The bodhisattva contemplates internal and external citta: this internal citta has three characteristics—arising, abiding, and ceasing. He reflects: 'This citta comes from nowhere, and in ceasing goes nowhere; it is merely born from the harmonious combination of internal and external causes and conditions. This citta has no fixed, real characteristic, nor does it have real arising, abiding, or ceasing; neither is it in the past, future, or present times. This citta is not inside, not outside, and not in between. This citta also has no nature and no characteristics, nor is there an author of its birth, nor anything that causes it to be born. Externally there are various mixed causes and conditions of the six dusts; internally there is the continuous succession of the arising and ceasing of inverted thoughts; hence it is forcibly named citta. In such a citta, the real characteristic of citta cannot be found. This citta's nature is unarisen and unceasing, constantly of a pure characteristic. Because adventitious kleśas adhere to it, it is named impure citta. Citta does not know itself. Why is that? Because this citta's mental characteristics are empty. This citta fundamentally and ultimately has no real dharma. This citta is neither combined with nor separated from all dharmas, nor does it have a prior limit, a posterior limit, or a middle limit. It has no color, no shape, and no counterpart; it is merely born from inverted falsehood. This citta is empty, without self and without mine, impermanent and without reality.' This is called according with the contemplation of citta, knowing that the characteristics of citta are unarisen, and entering into the unarisen dharma. Why is that? This citta is unarisen, without nature, and without characteristics; the wise are able to know this. Although the wise contemplate the characteristics of arising and ceasing of this citta, they do not grasp a real dharma of arising and ceasing. Without discriminating defilement and purity, they attain the purity of citta. Because this citta is pure, it is not defiled by the adventitious dust of kleśas. Contemplating internal citta is like this; contemplating external citta, and contemplating both internal and external citta, are also like this."

Therefore we know that dharmas are fundamentally non-existent, born due to citta. Apart from recollection and thinking, no dharma can be accomplished; eliminating discrimination, no dust can appear. Furthermore, turning back to contemplate recollection, thinking, and discrimination, they are ultimately unarisen. Seeking them in the three limits of time, seeking them they are not seen; searching for them in the ten directions, searching for them they leave no trace. Since there is no mind capable of arising, neither is there any trace to be ceased. Both arising and ceasing are transcended, and that which is transcended is also empty. Citta and objects are open and clear: this is named the path of seeing. In the path of seeing, mutually dependent true and deluded naturally harmonize; subject and object of antidotes are both cut off. Where subject and object are exhausted, one naturally attains Buddhahood. As the Huayan lun states: "This sūtra says: 'With little expedient means, one swiftly attains bodhi.' It is not like the bodhisattvas of the provisional teachings who, being identical with the conditioned, establish the certifier and the certified. In a single thought-moment, there is neither subject nor object; where subject and object are exhausted, it is named correct enlightenment. Nor is it like the Hīnayāna, which extinguishes subject and object. Because one realizes that subject and object are fundamentally unmoving, this is yielding to the dharmatā, so that motion and quiescence are both equalized. Because fundamental wisdom is neither motion nor quiescence, it is falsely called motion. The foolish fail to understand this, abandoning motion to seek quiescence, which is great suffering. Therefore the Vimalakīrtinirdeśasūtra states: 'Thoroughly penetrating the five grasping aggregates as empty is the meaning of suffering.' Because the Hīnayāna has attraction and aversion, suffering is immediately produced."