宗鏡錄 57.35

57.35

Answer: Distinction is consciousness; non-distinction is wisdom. As the Mahāratnakūṭasūtra states: 'The Buddha said: What is called "consciousness" refers to being able to distinguish form known by the eye, sound known by the ear, fragrance known by the nose, taste known by the tongue, touch known by the body, and dharmas known by the mind; this is called consciousness. What is called "wisdom" is tranquil within and does not operate externally; relying solely on wisdom, it does not produce distinctions or diverse distinctions with respect to any single dharma; this is called wisdom. Furthermore, Śāriputra: arising from sensory objects is called consciousness; arising from mental attention is called consciousness; arising from distinction is called consciousness. Being free from grasping and clinging, having no objective support, having no distinguishing, and having no discrimination is called wisdom. Furthermore, Śāriputra: what is called consciousness abides in conditioned dharmas. Why is that? In unconditioned dharmas, consciousness cannot operate. If one can comprehend unconditioned dharmas, this is called wisdom.' Again, a verse in the Samādhirājasūtra states: / 'What is not tranquil is conception; / what is tranquil and extinguished is wisdom. / If one knows the self-nature of conception, / one is immediately freed from all conceptions. / If there is a conception that can be dispelled, / then that is still conception. / One who practices the conceptual proliferation of conception, / such a person is not freed from conception. / If a person generates this thought: / By whom was this conception arisen? / Who can realize this conception? / Who can extinguish this conception? / The dharmas that give rise to conceptions / cannot be found by any Buddha. / It is precisely here that there is / non-self, free from grasping and clinging. / If that mind is not produced, / by what means could conception arise? / If the mind attains liberation, / it will have no means to arise. / If one realizes liberation, / the mind is then inconceivable. / Because the mind is inconceivable, / it accomplishes the inconceivable. / Formerly I made this resolution: / having stably dwelt in the mind-ground, / abandoning all minds, / I vow to accomplish the inconceivable / retribution of pure dharmas, / and behold the unconditioned. / In a single thought one can know / the thoughts of all sentient beings. / Sentient beings are precisely citta; / citta is precisely the Tathāgata. / The inconceivable of all Buddhas / is clearly manifested in this citta.'