宗鏡錄 67.9

67.9

Answer: Comprehending the principle of the two kinds of selflessness and realizing and converging with tathatā constitutes the correct source of becoming a buddha and the wondrous path for transcending the ordinary. If one discusses its dharma benefits, the merit is difficult to measure. An ancient worthy said: 'Although the mind of selflessness does not match the object, because it goes against conditioning, it is called non-inverted. If, when conditioning tathatā, one forms an understanding of existent tathatā, that is attachment to dharmas. If one forms an understanding of nonexistence, although it does not match tathatā, it still leads to becoming a noble one.' The explanation says: If forming an understanding of tathatā is attachment to dharmas, then if the mind that understands arises, the principle to be realized is immediately established. Once the objective sphere is established, one is confused about the mind of direct perception. As soon as intellectual understanding arises, it immediately becomes inferential cognition; all of this is attachment to dharmas and loses the source of consciousness-only. Therefore, the Avataṃsakasūtra says: 'Outside of wisdom there is no tathatā to be entered by wisdom; outside of tathatā there is no wisdom that can realize tathatā.' Then mind and objects are suchness itself, pure in a single track. The Guang baimen lun says: 'Consciousness can give rise to afflictions, and karma can draw forth future existences. Such conscious minds arise by conditioning form and the like; without an objective condition, consciousness definitely does not arise. If one can correctly observe that objects are selfless, then because what is conditioned is absent, that which conditions is also absent. Once both subject and object have vanished, all sufferings are accordingly extinguished, and one realizes the tranquil, shadowless, pure nirvāṇa. When one reaches this stage, it is named the fulfillment of self-benefit. Those who have fundamental vows to benefit others abide in this stage, their transformative functions inexhaustible, also causing those with consciousness to abide in this nirvāṇa. Therefore, those who wish to seek the true expedient means for the supreme benefit of self and others should correctly and diligently cultivate the principle of emptiness and selflessness.'