[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 5 # 宗鏡錄 5 English (machine translation) 5 - **Language:** English ### [5.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple. ### [5.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.2) Now, the true citta never alters, and the wondrous nature is unarisen; ordinary beings and sages are of the same peerage. How then could one speak of delusion? ### [5.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.3) Answer: The original mind is tranquil and still, beyond characteristics and detached from words. Although its nature is inherently so, because it does not maintain its nature, it becomes defiled or pure according to conditions. It is just like single \[body of\] water: if a jewel is placed in it, it becomes clear; if dust mixes with it, it becomes turbid. It is also like the single sky: if clouds veil it, it becomes dark; if the moon appears, it becomes pure. Therefore the Mahāprajñāpāramitopadeśa says: 'It is like the pure water of a pool: if a mad elephant enters it, it makes it turbid; if a water-clearing jewel enters it, the water becomes pure. One cannot say that apart from the water there is no elephant and no jewel. The mind is also like this: because kleśas enter it, they can make the mind turbid; when good dharmas such as various \[forms of\] compassion enter the mind, they make the mind pure.' Yet defilement and purity are not fixed; the real and the false depend on conditions. If one is deluded about it, then from thought to thought one transmigrates, losing the true nature. If one illuminates it, then from mind to mind there is quiescence and extinction, perfectly realizing nirvāṇa. Therefore we know that the real and the false are without cause; words and explanations are in vain. In terms of the real, there is no explanation; in terms of explanation, there is no real. All of this is mad confusion, established by emotional thinking: a thousand paths compete to arise, like being deluded in vain about Yajñadatta's head; the moment a single dharma arises, it merely manifests the shadow of a gandharva\[nagara\]. Because sentient beings do not exhaust the limit of reality and merely comply with mad emotions, the holy ones bend to accord with capacities and needs, joining in the same activities: using a wedge to remove a wedge, they speak of the false and turn from the false back to the real; using the coarse to receive the coarse, they present characteristics and through characteristics open up the nature. If one did not grasp at the false, one would not even speak of the real; the moment the illusory shadows vanish, the flames of the light of wisdom subside. The Śūraṅgamasūtra says: 'The Buddha told Ānanda: The quintessential, real, marvelous, and luminous original enlightenment is perfectly pure; it does not retain birth and death, nor any defiling dust, up to and including space—all are brought about by false thoughts. This original, marvelously luminous, true essence of original enlightenment falsely brings forth the container worlds, like Yajñadatta who, bewildered about his head, took shadows to be real. The false is originally without cause; within false thought, the nature of causes and conditions is established. Those who are confused about causes and conditions call it spontaneity. That nature of space is yet born from real illusion; causes and conditions and spontaneity are both the false mind's reckonings of sentient beings. Ānanda, knowing whence the false arises, one speaks of the causes and conditions of the false. If the false is originally non-existent, the causes and conditions spoken of for the false are originally non-existent as well—how much more so if one does not know this and attributes it to spontaneity!' Master Zhao, examining the source from which the false arises, established the 'Chapter on the Primal Limit,' saying: 'The primal limit is indeed the nature of unhindered nirvāṇa of all sentient beings. Why is there suddenly such a false mind and various inverted \[views\]? It is merely due to a single thought of a deluded mind. This single thought arises from the One. Furthermore, this One arises from the inconceivable. The inconceivable is that which has nowhere to arise. Therefore a scripture says: "The Dao first generates the One; the One refers to the unconditioned. The One generates the Two; the Two refers to the false mind, up to the Three generating the myriad dharmas." Since it is conditioned by the unconditioned that there is mind, and conditioned by the existence of mind that there is form, therefore the scripture says: "Various minds and forms." For this reason, the mind generates myriad thoughts, and form gives rise to myriad facets; harmonizing with karmic conditions, they thereupon become the seeds of the triple world. The reason there is a triple world is that because of grasping at the origin and being deluded about the true One, there is turbidity and humiliation generating its false energy. The clear, subtle \[energy\] is the formless realm, which is what is called the mind. The turbid and humiliating \[energy\] that settles is the form realm, which is what is called the body. The dispersed dregs and filth are the desire realm, which are what are called the dusts and objects.' Therefore a scripture says: 'The triple world is false and unreal, merely the transformation of a single false mind.' When internally the One arises, externally there is the unconditioned. When internally the Two arises, externally there is the conditioned. When internally the Three arises, externally there is the triple world. Since the internal and external correspond, various dharmas and kleśas like the sands of the Ganges are thereupon produced. Therefore we know that within the triple world, there is not a single dharma that is not born from one's own mind. Due to the mind's thoughts and memories, it discriminates and constructs, like the power of an illusionist's art transforming the myriad things. Externally they seem to appear, but their appearance has no nature of appearance; they are born solely from one's own mind. Deluded and inverted people grasp at them as external objects; distinguishing them according to the objects, beauty and ugliness are naturally differentiated. The moment feelings of attraction and aversion arise, the traces of defilement and toil are produced. Therefore Master Yuan said: 'From where does the primal origin ultimately come? Arising and ceasing have no limit. A single subtle \[thought\] enters the realm of motion, producing this crumbling mountain's momentum.' If only the internal One does not arise, then the various existences do not exist. If one wishes to plug the cave of kleśas and cut off the root and trunk of birth and death, one needs only to internally contemplate the non-arising of a single thought; then the sky-flowers of the triple world will be like wind rolling up smoke, and the illusory shadows of the six sense-objects will be like hot water poured on snow—vast and boundless, there is solely the one true mind. The Sūtra on the Expedients of Advancing toward the Mahāyāna says: 'The Buddha said: The realm of the one reality refers to the substance of the minds of sentient beings, which from the beginning has never been born and never ceased, up to the minds of all sentient beings, the minds of all of the two vehicles, the minds of all bodhisattvas, and the minds of all buddhas, which are all equally unborn and unceasing, because they have the characteristic of tathatā. Even if one were to seek the shape of the mind throughout the space of the ten directions in all worlds, there is not a single division that could be found. It is merely through the conditions of the perfuming of the darkness of ignorance of sentient beings that false realms appear, causing thoughts of attachment to arise. That is, this mind cannot know itself, but falsely considers itself to exist, gives rise to conceptions of awareness and knowing, and calculates "I" and "mine"; yet in reality there is no characteristic of awareness and knowing, because this false mind ultimately has no substance and cannot be seen. If there were no awareness and knowing that could discriminate, then there would be no differentiated characteristics of all realms in the ten directions and the three times. Because all dharmas cannot exist of themselves, they always exist based on the discrimination of the false mind. That is, all realms do not each think of themselves as existing, knowing "this is self" or knowing "that is other." Therefore, all dharmas cannot exist of themselves and have no distinctions; it is solely based on the false mind's failure to comprehend and failure to know—because internally it is inherently non-existent—that it asserts there are external knowable objects before it, falsely producing various conceptions of dharmas: asserting existence, asserting non-existence, asserting good, asserting bad, asserting right, asserting wrong, asserting gain, asserting loss, up to producing immeasurable and boundless conceptions of dharmas. It should be known in this way: all dharmas arise from false thought, taking the false mind as their basis. However, because this false mind has no intrinsic characteristic, it also exists based on objects. That is, because it conditions, thinks of, senses, and knows the objects before it, it is called "mind." Furthermore, although this false mind and the objects before it are mutually dependent and their arising has no before or after, this false mind is able to be the primal master of all objects. Why is this? It is because, based on the false mind's failure to comprehend the single characteristic of the dharmadhātu, the mind is said to have avidyā. Relying on the causal condition of the power of avidyā, false objects appear; also relying on the cessation of avidyā, all objects cease. It is not based on all objects themselves failing to comprehend that objects are said to have avidyā, nor is it based on objects that avidyā arises, because all buddhas do not give rise to avidyā with respect to all objects. Moreover, it is not based on the cessation of objects that the mind of avidyā ceases, because all objects from the beginning have their nature intrinsically extinguished and have never existed. Due to this meaning, therefore it is only said that all dharmas take the mind as their basis. One should know that all dharmas are completely named "mind," because their meaning and substance are not different, being subsumed by the mind. Furthermore, all dharmas arise from the mind, serve as characteristics for the mind, exist in combination, are born together and cease together, and equally have no abiding. Because all objects merely follow that which is conditioned by the mind and continue from thought to thought, they are able to abide and temporarily exist.' As extensively cited above from the Buddha's words, in detail, depth, and precision, it is solely to establish the faith of later students and clarify our own minds. The Baocang lun says: 'When an ancient mirror reflects an essence, that essence forms itself. When the ancient teaching illuminates the mind, that mind clarifies itself.' One should know that the one mind pervades all minds; there is no dust that can be different. All natures contain the one nature; all existing dharmas are the same. It is formless and thoroughly clears space; who distinguishes self and other? Searching for traces, let it exhaust the dharmadhātu; not a hair can be found. Why does it manifest right now in the realm of sentient beings? This is entirely because the accumulation of false thoughts has perfumed and formed it, like dust on a mirror seeming to block the light and reflection, or like fog in the sky temporarily muddying the clear void. As long as there is a single dharma appearing before one, it is all the discrimination of one's own mind. Even if a single thought has just arisen, it is entirely drawn forth by illusory objects; their arising and ceasing are simultaneous, with no before and after. If one knows that the grasper and the grasped have no substance, one suddenly awakens to the emptiness of person and the emptiness of dharmas. When one suddenly comprehends that things and the self have no reliance, one first has faith that objects are quiescent and the mind is quiescent. Moreover, the mind's arising is not caused by that: the object has never arisen; the mind's ceasing is also not caused by the other: the object has never ceased. One should know that objects arise due to the mind and also perish following the mind. It is only that when the mind arises, objects do not arise; when the mind ceases, objects do not cease. It is like a mother fish thinking of her fishlings, or like a queen bee gathering the host of bees: if the mother fish does not think of them, the fishlings die; if the queen bee does not gather them, the host of bees scatters. Therefore, when there is a mind that conditions and thinks, the myriad objects run rampant; when there is no thought remembering and holding, not a speck of dust appears. In the end, there is no dharma outside the mind that can serve as a condition for the mind; it is merely that one's own mind arises and turns back to serve as characteristics for the mind. Therefore the Laṅkāvatārasūtra says: 'Failing to realize the boundaries manifested by one's own mind; failing to realize that internal consciousness transforms and externally manifests as form—it is merely what is manifested by one's own mind; not penetrating such boundaries is called the theory of bad views.' Because of not knowing that it is mind-manifested and giving rise to views of distinction, it is called 'boundaries.' From this we know that if one is not within the correct meaning of the mirror of the source, all the understandings one has are the factions of heterodox paths; even if expressed in speech, they all fall into debates of bad views. This Dharma meaning of the mirror of the source can be relied upon as a standard; its correct principle is without error and can be practiced accordingly. Gaining power in the present, myriad heterodoxies cannot turn its import; a thousand holy ones do not alter its standard. Thus it can wash away the dust of delusion, dissolve stagnant worries, make the hidden heart tranquil, and open the spiritual chest. It is uniquely marvelous and peerless; therefore it is the unequalled. ### [5.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.4) Question: If one says that there is the real and there is the false, that is the Characteristic School. If one says that there is neither real nor false, that is the Characteristic-Refuting School. Now in discussing the Dharma-nature School, why establish the real and establish the false, and also speak of neither real nor false? ### [5.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.5) Answer: What is now discussed in the Mirror of the Source is neither the establishment of existence by the Characteristics school nor the reduction to emptiness by the Refutation of Characteristics school. It only elucidates the correct principle in terms of the Perfect Teaching of the Nature school: namely, that tathatā is unchanging without obstructing its following of conditions—this is its perfect meaning. If one looks to the Characteristics school, it exclusively teaches that there is the real and there is the delusive. If one looks to the Refutation of Characteristics school, it exclusively teaches that there is neither the real nor the delusive. These two gates each adhere to one side, and both are conceivable. Now this Perfect school preserves both of the previous two gates of emptiness and existence, yet they do not obstruct each other. This is precisely inconceivable. If one definitively maintains the two gates of existence and non-existence, both are conceivable. Now, because it is defiled while undefiled, it is unchanging while following conditions; because it is undefiled while defiled, it follows conditions while unchanging. Truly, it cannot be conceived through existence and non-existence, nor can one be confused by the real and the delusive. This is the inconceivable essential tenet, which cannot be known by emotional consciousness. The provisional establishment of textual meanings as remedies here is solely to shatter heterodox attachments. If emotional fabrications are evacuated, then \[discursive\] intellect is severed; when the illness is cured, the medicine disappears. Only when one can penetrate the origins of beginning and end can one fathom the import of the perfect and eternal. Therefore, Dharma Master Fuli asked scholars throughout the realm in a verse on the real and the delusive: / 'The nature of true dharmas is fundamentally pure; / Whence do delusive thoughts arise? / If from the real there arises the delusive, / How can this delusion ever be stopped? / Having no beginning entails having no end; / Having an end, there ought to be a beginning. / Beginningless and yet endless— / I long harbor bewilderment at this principle. / I pray you open the profound and subtle, / And analyze it to transcend birth and death.' / The Preceptor Chengguan answered: / 'Bewildered about the real, delusive thoughts arise; / Awakening to the real, the delusive ceases. / That which is bewildered is not that which is bewildered about; / How could they be entirely alike? / Never having awakened from the beginningless past, / Delusion is therefore said to have no beginning. / Knowing delusion to be fundamentally the real itself— / Only this is the eternal principle. / So long as the discriminating mind is not extinguished, / By what means could one transcend birth and death?' / Chan Master Zongmi explained: 'The Mahāyāna scriptures and teachings are subsumed under just three schools: first, the Characteristics school; second, the Refutation of Characteristics school; and third, the Nature school. Now this question touches the critical crux within the Nature school; it does not question the other two schools. In the Characteristics school, all defiled, delusive dharmas with outflows and pure dharmas without outflows have each possessed seeds in the ālayavijñāna from beginningless time. When meeting conditions and undergoing perfuming, each arises from its own nature; none of this concerns tathatā. Who would say that delusion arises from the real? That school states that tathatā is exclusively unconditioned and quiescent, without arising or ceasing; one cannot challenge them with \[the idea that\] delusion arises from the real. If one turns to the Refutation of Characteristics school, it exclusively teaches that ordinary beings and sages, defilement and purity, are all completely empty and fundamentally non-existent. Even if one were to see a dharma that surpassed nirvāṇa, it too would be like an illusion or a dream. They do not fundamentally establish the real in the first place, let alone delusion! Hence one does not challenge them saying that delusion comes from the real. Doubts pertain only to the Nature school, because the scriptures and treatises of this school state that delusion arises reliant upon the real—as when it is said that the dharmakāya transmutes through the five destinies, and the tathāgatagarbha undergoes suffering and pleasure, etc. It also states that awakening to delusion is itself the real—as when it is said that at the moment of first generating the mind \[for bodhi\], one immediately achieves anuttara-bodhi, and that knowing delusion to be fundamentally the real itself, seeing the Buddha is itself purity, etc. It also states that ordinary beings and sages are intermingled and fused—as when it is said that all sentient beings have originally achieved correct awakening and entered parinirvāṇa, and that within the body of Vairocana the sentient beings of the six destinies are fully present, etc. The real and the delusive are mutually identical: although it is said that kleśa and bodhi have neither beginning nor end, it is also said that only when kleśas are completely exhausted is it called wondrous awakening. The passages from beginning to end in scriptures and treatises such as the Avataṃsaka and the Awakening of Faith present obstacles in their theoretical tenets and contradict themselves. Intending to choose between them, one cannot accept one and reject the other; wishing to unite them, they are hard to harmonize; employing both, they contradict each other. I challenge the scholars under heaven: if there be one who has penetrated this, he will know the real and enter the Path. The answers given by various masters all missed the intent of the question, for they all spoke in terms of eliminating characteristics to return to principle, failing to understand his question about the cause of delusion arising from the real and the principle of cultivating through delusion to realize the real. Yet delusion arising from bewilderment about the real indeed has a cause; the cessation of delusion and return to the real is not without reason. How could Dharma Master Fuli not know that the real and the delusive are both quiescent, and that principle and phenomena are both tathatā? Within that tathatā and quiescence, what question and answer could there be? Yet there are two gates whose doctrine and principle are easily distinguished, and thus there is no contradiction or obstacle: First, to exclusively state that there is delusion to be severed and the real to be realized. Second, to exclusively state that there is neither the real nor the delusive, neither ordinary beings nor sages. These two gates are both conceivable. Thus the Śrīmālādevīsūtra says: "The intrinsically pure mind of sentient beings is not defiled by kleśas; defiled yet undefiled, undefiled yet defiled—both are said to be difficult to comprehend." Fuli was asking about precisely this meaning, whereas the answers of the various masters merely stated that there is no defilement. Only the answer of Preceptor Guan, based on tathatā being unchanging without obstructing its following of conditions, was truly appropriate. Now Zongmi attempts to answer: / "Fundamentally pure and fundamentally unaware, / Delusive thoughts arise from this. / Knowing the real, delusion is immediately empty; / Knowing emptiness, delusion immediately ceases. / The place of cessation is called having an end; / The time of bewilderment is designated beginningless. / Causes and conditions are like illusions and dreams; / What end and what beginning could there be? / This is the source of sentient beings; / Fathoming it, one transcends birth and death." / Furthermore, because many people say that the real can generate delusion, they suspect that delusion cannot be exhausted. To resolve this principle, I answer the previous verse again: / "It is not that the real generates delusion; / Delusion arises through bewilderment about the real. / Knowing delusion to be fundamentally the real itself, / Knowing the real, delusion immediately ceases. / The cessation of delusion seems like a final end; / The dawning of awakening seems like an initial beginning. / The natures of both bewilderment and awakening are empty; / Being empty in nature, there is neither end nor beginning. / Birth and death stem from this bewilderment; / Penetrating this, one transcends birth and death." / Moreover, in terms of beginning and end, there is a four-phrase differentiation: 1. Having a beginning but no end, which is initial awakening. 2. Having an end but no beginning, which is avidyā. 3. Having neither end nor beginning, which refers to the reality limit. 4. Having both a beginning and an end, which is a single period of birth and death. It is further explained: One who says "beginningless and yet having an end, I long harbor bewilderment at this principle" raises a challenge by taking an example from the phenomena of the Characteristics school. Now it is said: delusion being identical to the real, it is likewise without end or beginning. If differentiated, there should be four phrases: True principle has neither end nor beginning. Delusive thoughts have an end but no beginning. True wisdom has no end but a beginning. Suddenly arisen delusive thoughts have both an end and a beginning. If considered in terms of perfect interfusion, they are identically without end or beginning. Since there is neither end nor beginning, there is also no non-existence of end and beginning. Only by abandoning words and severing thoughts can one harmonize with this profound mystery.' Examining the meaning of the above answers, they accord deeply with the Perfect school. In the gate of following conditions: at first, delusion arises from bewilderment about the real; later, one awakens to delusion as being identical to the real. Within bewilderment and awakening, beginning and end seem to be distinguished. In terms of the gate of being unchanging: delusion is fundamentally empty of itself, so who speaks of before and after? The ultimate and the conventional are without intrinsic nature; ordinary beings and sages are mere names. It is like mistaking a rope for a snake or suspecting a stump to be a ghost. The ultimate truth is not existent, and the conventional truth is not non-existent. The two truths complete each other, and one does not fall into heterodox views. Therefore, the conventional truth cannot but exist, yet existence is constantly of itself empty; the ultimate truth cannot but be empty, yet emptiness constantly penetrates existence. Scholars of today are mostly confused about the two gates of emptiness and existence, entirely falling into biased views; they only esteem not establishing anything, sweeping away traces to return to emptiness, and possess no eye of wisdom regarding the mutually opposing and differentiated meanings. If they cannot distinguish confusion, how can they resolve doubts? Thus it is said: 'The mind of nirvāṇa is easy to comprehend, but discriminating wisdom is difficult to clarify.' If one can both negate and illuminate within the gates of emptiness and existence, and neither identify nor separate within the ultimate and conventional truths, only then can one propagate the Dharma for others and carry forward the position of awakening. ### [5.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.6) Question: How does one distinguish between the two schools of Dharma Characteristics and Dharma Nature? ### [5.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.7) Answer: Dharma Characteristics mostly speaks of phenomenal characteristics, whereas Dharma Nature solely discusses the nature of principle. For instance, in the Dharma Characteristics school, apart from the eighth consciousness there are no visual or other consciousnesses. In the Dharma Nature school, apart from the tathāgatagarbha there are no eight consciousnesses. When tathatā does not abide by its own nature and transforms into consciousness, these eight consciousnesses are precisely the meaning of following conditions upon the true nature. If one differentiates the schools and distinguishes their characteristics, phenomena are divided into two. If nature and characteristics complete each other, principle returns to a single meaning, because it is unchanging while following conditions and follows conditions while unchanging. It is like water that is wholly waves, and waves that are wholly water; movement and stillness seem distinct, but their wet nature is without difference. The Qingliang Commentary quotes a verse from the Ghanavyūhasūtra: / 'The pure tathāgatagarbha / Is the worldly ālayavijñāna; / Like gold and a finger-ring, / Through all transformations they are without difference.' / That is, the substance of the ālayavijñāna is the tathāgatagarbha; combined with delusive defilement, it is called ālayavijñāna, having no separate substance. Furthermore, the color of gold is like the finger-ring, and the substance of the finger-ring is simply gold. Now, regarding these differences above, there are in total four phrases: First, using the root to establish the branches: the root is concealed and the branches remain. This explains that concealment and remainder are not different. Therefore it is said: because delusion lacks substance and arises by gathering the real, the real is entirely concealed and only delusion appears. Second, gathering the branches to return to the root: the branches are exhausted and the root is manifested. This explains that manifestation and extinction are not different. Therefore it is said: because the substance of the real is actual, delusion is entirely exhausted and only the real appears. Third, gathering the root to follow the branches, the branches remain; gathering the branches to return to the root, the root is manifested. Here, both dharmas are preserved, but the real and the delusive are different. That is, there is both the real and the delusive, clarifying their non-difference. Therefore it is said: this means delusion without substance is not different from the real whose substance is actual; hence it is said that there is no difference. Fourth, gathering the root to follow the branches, the root is concealed—this is the meaning of not being non-existent; gathering the branches to return to the root, the branches are exhausted—this is the meaning of not being existent. This clarifies non-difference through neither existence nor non-existence, and also constitutes the final two phrases. Furthermore, because it is not different, it is not an extreme; because it is not one, it is not the middle. Neither middle nor extreme is the unattached dharmadhātu, realized by wondrous wisdom, serenely eternal and without attachment. Furthermore, because non-oneness is immediately non-difference, it constantly abides in the extreme while being immediately in the middle, and so forth. Furthermore, non-oneness is saṃsāra, and non-difference is nirvāṇa; because non-oneness is immediately non-difference, constantly abiding in saṃsāra is immediately being in nirvāṇa, and so forth. One may also say: because sentient beings are bewildered, it becomes the ālayavijñāna; because the Tathāgata is awakened, it becomes the tathāgatagarbha. It is like when gold follows the conditions of a craftsman and is fashioned into a finger-ring, and when the finger-ring follows the conditions of the furnace fire and melts down, it reverts to being gold again. Throughout formation and destruction, it is merely the one gold, without any difference whatsoever. The mind of the tathāgatagarbha is also like this: only when following defiled conditions does it become bewildered and act as the ālayavijñāna; when following pure conditions does it awaken and become the tathāgatagarbha. Root and branches alternate, yet it is solely the one mind, ultimately without difference. As stated in the Meaning of Non-Arising: 'Nirvāṇa is within the bodies of sentient beings' means that the branches contain the root. 'Sentient beings are the domestic function of nirvāṇa' means that the root contains the branches. 'Greedy desire is immediately the Path' means that the branches contain the root. 'Greedy desire is the domestic function of the Path' means that the root contains the branches. Therefore the scripture says: 'All ordinary persons are constantly in samādhi.' ### [5.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.8) Question: In what samādhi are they said to constantly be? ### [5.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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. ### [5.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5.10) Question: The mental characteristics of the two cittas—true and false—differ from each other. How can they be harmonized so as to enter the consummate source of the dharmatā? ### [5.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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." _First 11 of 24 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.5.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.5) · Pramāṇa