宗鏡錄 5.9

5.9

The answer states: 'Because of the samādhi of not destroying the dharmatā.' This is the branches containing the root. The dharmatā containing sentient beings is precisely the root containing the branches. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'One cannot speak of the unconditioned apart from the conditioned, nor can one speak of the conditioned apart from the unconditioned.' Furthermore, that the branches are the root and the root is the branches means that just as waves are water and water is waves, as the sūtra states: 'Saṃsāra is nirvāṇa, because there is neither cessation nor arising.' Furthermore, the Laṅkāvatārasūtra states: 'The true consciousness and the manifesting consciousness are like a lump of clay and fine particles of dust, and so on... and up to: Mahāmati, if the lump of clay and the fine particles of dust were different, [the lump] would not be formed from them, yet in reality it is formed from them; therefore, they are not different. If they were not different, the lump of clay and the fine particles of dust would have no distinction. In this way, if the evolving consciousnesses, the ālayavijñāna, and the true characteristic were different, the ālayavijñāna would not be their cause. If they were not different, when the evolving consciousnesses ceased, the ālayavijñāna would also have to cease. Yet the intrinsic true characteristic does not in reality cease. Therefore, it is not that the intrinsic true characteristic ceases; it is merely that the karmic characteristic ceases.' In this [passage], the true characteristic is the tathāgatagarbha; the evolving consciousnesses are the seven evolving consciousnesses; and the ālayavijñāna is the ālaya[vijñāna]. It also states: 'The consciousnesses have three characteristics: namely, the evolving characteristic, the karmic characteristic, and the true characteristic.' These three kinds of characteristics apply universally across the eight consciousnesses: that is, when citta arises, it is called evolving; because all eight arise together and all have arising and ceasing, they are called the evolving characteristic. Movement is karma; as in the three subtle characteristics, because the first is the karmic characteristic, all eight consciousnesses move, and all are named the karmic characteristic. The true nature of the eight is entirely named the true characteristic. Therefore, the sūtra states: 'Briefly spoken, there are three kinds of consciousness; extensively spoken, there are eight kinds of characteristics. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.' In terms of not combining with delusion, the citta that is the tathāgatagarbha is taken as the true consciousness. The manifesting [consciousness] is the eighth [consciousness]. The sūtra states: 'Just as a bright mirror reflects all colored forms, so too does the manifesting consciousness manifest objects.' The remaining seven are all named consciousnesses that discriminate objects. When the sūtra states: 'If they were different, the ālayavijñāna would not be their cause,' this means: if the three were different from the ālayavijñāna, then one would not need to take the true characteristic and the evolving consciousnesses as causes; yet since, through being perfumed by the evolving consciousnesses, the true consciousness follows conditions and becomes the ālayavijñāna, one knows they are not different, and that it is not that the ālayavijñāna serves as the cause of the [other] two consciousnesses. Hence the sūtra states: 'It is not that the intrinsic true characteristic ceases; it is merely that the karmic characteristic ceases.' Thus the three matters are complete. In the sūtra's metaphor, there are three [elements]: first, dust; second, water; third, mud. When water is mixed with dust, only then is the lump of mud formed; when karma perfumes the true characteristic, the karmic consciousness is then produced. When the sūtra states: 'If the intrinsic true characteristic were to cease, the ālayavijñāna would cease,' it inversely reveals that the ālayavijñāna is formed from the combination of the true and the false: it is merely that its falsity ceases, while the true substance is not non-existent. Furthermore, regarding the 'intrinsic true characteristic,' Master Xiao explained: 'The citta of original awakening does not depend on false conditions; its nature is spontaneously spiritually aware—this is named the intrinsic true characteristic. This is spoken with respect to the meaning of not being identical. Furthermore, when following the wind of avidyā, it produces arising and ceasing, yet the nature of spiritual awareness is not different from the root—this is also named the intrinsic true characteristic. This is spoken relying on the meaning of not being different.' Furthermore, the sūtra states: 'The tathāgatagarbha is perfumed by beginningless evil habits, and is called the ālayavijñāna.' It also states: 'Mahāmati, the tathāgatagarbha is the cause of what is wholesome and unwholesome, able to universally produce all destinies and births; just like an actor, it manifests the various destinies.' Therefore, all the teachings take the tathāgatagarbha as the substance of consciousness. Hence one knows that the nature of citta is precisely the tathāgatagarbha, and apart from this there are no dharmas. A verse in the Triṃśikā states: 'Moreover, the ultimate truth of all dharmas / Is also precisely tathatā; / Because it is always as its nature is, / It is precisely the true nature of vijñaptimātra.' One clearly knows that Vasubandhu also used the tathāgatagarbha to form the substance of consciousness. But when later commentators on the treatise only established unchangingness, the fault then lay with those later people. In summary, all the above principles concern the combination of the true and the false, being neither identical nor different; they are able to establish the gate of the one mind and the two truths, not falling into nihilism or eternalism, which is the wonderful purport of dwelling in the middle. Phenomena and principle interpenetrate; nature and characteristics blend seamlessly; not a single dharma is unincluded, and all return to the mirror of the source.