宗鏡錄 70.9

70.9

Answer: The verse says:

Observing that the false has no reality,
one enters thereby the emptiness of the self.
Observing and knowing the diversity of all phenomena,
one enters the non-self of all phenomena.

This is to make the śrāvakas understand and know that dependent on those six sense faculties and six sense-objects, six kinds of consciousness are produced, and not a single phenomenon is a real knower, up to not a single phenomenon is a real seer; it is to make such convertible sentient beings make this observation and enter the emptiness of the non-self of persons. As for 'observing the diversity of all phenomena', this refers to the bodhisattva observing that in reality there is not a single phenomenon among the external dusts such as forms that can be seen, up to there is in reality not a single tangible object that can be sensed. Observing in this way, one is able to enter the emptiness of the substance of all causally conditioned phenomena. Because of the desire to eliminate those false conceptualizations, all phenomena such as forms are said to be ultimately empty and non-existent; it is not that the ineffable realm is altogether empty and non-existent. As for the ineffable realm, it refers to the realm of practice of the Buddhas and Tathāgatas. Thus, there is only true consciousness and no other consciousness besides. If one cannot discriminate and observe in this way, one [cannot] enter the emptiness of consciousness. Thus, relying on consciousness, it is said that one enters the non-self of all phenomena; this does not mean exclusively slandering the self of true consciousness and saying that there is no real self of Buddha-nature. Furthermore, as an expedient means, to gradually cause sentient beings to be able to enter the emptiness of the self and the emptiness of phenomena, the Tathāgata spoke of the existence of internal consciousness; and yet, consciousness has no internal consciousness that can be grasped. If it were not so, one could not speak of the emptiness of self and phenomena. For this reason, in false conceptualization, this citta is directed toward that citta, and that citta knows this citta. The verse in the Madhyāntavibhāga says:

Consciousness arises and transforms, appearing as objects,
sentient beings, the self, and perceptual representations.
These sense-objects are not really existent;
because the sense-objects are absent, consciousness is also absent.

'Transforms, appearing as objects' means appearing in the nature of various sense-objects such as forms. 'Transforms, appearing as sentient beings' means appearing in the nature of the five sense faculties of one's own body and other bodies. 'Transforms, appearing as the self' refers to the defiled manas, because it is always associated with self-delusion and the like. 'Transforms, appearing as perceptual representations' refers to the other six consciousnesses, because their characteristics of perceptual discrimination are coarse. 'These sense-objects are not really existent' means that the semblance of objects and semblance of characteristics lack operational marks; the semblance of the self and the semblance of perceptual representations are not truly apparent; hence, none are really existent. 'Because the sense-objects are absent, consciousness is also absent' means that because the four sense-objects—the apprehended objects, sentient beings, the self, and perceptual representations—are absent, the apprehending consciousnesses are also not really existent. Therefore, considering people of great capacity who awaken suddenly, not even a oneness can be apprehended, much less speaking of multiplicity. Why is this? Because clinging to multiplicity, they are deluded about the one; when they awaken from the delusion of multiplicity, their faculties are not the same, and consequently the aggregates, sense bases, and elements were distinguished. If they are deluded about citta but not deluded about form, they are enumerated as the five aggregates. If they are deluded about form but not deluded about citta, they are enumerated as the twelve sense bases. If they are deluded about both citta and form, they are enumerated as the eighteen elements. If one directly perceives the nature of the true citta's spiritual understanding, then it is neither one nor many, neither phenomena nor number. The remaining teachings that can express it are all skillful gates. Meeting the capacities of beings, they broadly present refutations and establishments. Wishing to reveal the principle of true emptiness, they first clarify the origins of illusory existence, ultimately pointing back to the ocean of the one mind.