宗鏡錄 73.13

73.13

Answer: One eliminates the paratantrasvabhāva (dependent nature). From this it should be known that when the contemplation of vijñaptimātra is perfected, there is no consciousness. The gāthā in the Laṅkāvatārasūtra also says: 'The measure of mind which is devoid of mind, I call the measure of mind'—this is what it means. If one relies on this treatise, avidyā moves tathatā to form the conditioned arising of production and cessation. When the wind of avidyā ceases, the waves of consciousness immediately stop, and there is solely tathatā, equal and uniform. Outside the citta, this realm has no substance that can be found. Furthermore, precisely because it is citta, it again has no substance. It is just as there is no substance outside the mirror, and likewise no substance inside the mirror. It may be doubted: 'Since it has no substance, why does it appear so clearly and distinctly?' The explanation is: All are unreal appearances falsely manifested upon the true mind; where could there be any substance that could be found? It may be doubted: 'How is it known that they manifest upon the citta?' The explanation is: When the citta arises, various dharmas arise. Through the power of avidyā, the citta unawares moves and is able to manifest all realms; then the citta moves in accordance with perfuming, and hence it is called "arising." If avidyā ceases, the realms cease accordingly, and all discriminating consciousnesses are extinguished without remainder; hence it is said that when the citta ceases, various dharmas cease. Here, the source of the citta returns to purity, and hence it is called "cessation." Since the citta, following non-awareness, falsely manifests various objects, it is thereby proven that all objects are only citta and have no substance. Furthermore, as for the citta, it takes shape before any omen; in movement and stillness there is nothing that does not respond to one's own citta. As the Book of Odes says: 'Wishing [for someone], one sneezes.' "Wishing" means thinking of; "speech" refers to oneself; it means that when someone thinks of oneself, one sneezes. Thus we know that the citta responds across a thousand li; if there is someone in a distant place thinking of me, I will know it. Therefore, regarding all things, only the citta knows beforehand; hence it can be called the "spiritual citta"—this is what it refers to. For example, Wu Bowu of Mount Tai was separated from his younger brother for more than twenty years. Meeting in the marketplace, they ended up coming to blows. Bowu felt grief and sorrow in his heart-spirit; upon inquiry, it turned out they were indeed brothers.