[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) › 74 # 宗鏡錄 74 English (machine translation) 74 - **Language:** English ### [74.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.1) Compiled by Chan Master Zhijue, Yanshou, Abbot of Huiri Yongming Temple ### [74.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.2) Now, the cycle of birth and death does not depend on external conditions; since it is due to internal consciousness, this constitutes the continuation of birth and death for ordinary beings with outflows. Does the continuation of pure dharmas for the Buddhas and bodhisattvas also stem from internal consciousness, or is there a separate pure substance? ### [74.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.3) Answer: One should know that the continuation of pure dharmas is also like this. The treatise says: "From beginningless time, relying on the basic consciousness, there are untainted seeds. Because they are repeatedly perfumed and activated by the evolving consciousnesses and so forth, they gradually increase and excel, until at the time of ultimate buddhahood, one transforms and abandons the originally defiled seeds of consciousness, and transforms and attains the newly arisen pure seed-consciousness, which maintains all seeds of merit. By the power of original vows, throughout the reaches of the future, it gives rise to all wondrous functions in unending continuation. From this one should know that there is only internal consciousness." The commentary says: "Because naturally inherent seeds are newly perfumed and activated, and by the power of original vows—that is, the World-Honoured Buddha's endless benefiting of others—the pure seed-consciousness encompasses both actualities and seeds, because only the eighth \[consciousness\] can uphold seeds. From this and the principles of defilement and purity spoken of above, one should know that the continuation of all dharmas is only internal consciousness." ### [74.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.4) Question: The two emptinesses of person and dharmas are the wondrous principle of the one mind; why then speak of being shifted by the four characteristics and the continuation of the two kinds of death? Moreover, among the four characteristics: as for the characteristic of arising, inside and outside it has no origin, and upon investigation it cannot be apprehended; as for the characteristic of abiding, thought by thought does not abide; as for the characteristic of change, although it seems to shift, its substance is originally changeless; as for the characteristic of cessation, dharmas are originally not so, and now there is also no cessation. ### [74.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.5) Answer: The four characteristics are of two kinds. The first is coarse, spoken of in terms of fruition and retribution: namely, birth, aging, sickness, and death; these are also four characteristics. The second is subtle: namely, arising, abiding, change, and cessation, discussed on the basis of delusion and karma. As explained in the Awakening of Faith: "The arising of the unconscious mind is called arising. Being able to see and being able to manifest, falsely grasping at realms and generating thoughts in succession, is called abiding. Holding fast and calculating names is called change. Creating various karmas is called cessation." Although the four characteristics seem distinct, they all turn from the one mind. However, worldly people mostly grasp at the characteristic of abiding, taking it to be what is presently seen. Now it must be refuted through investigation to reveal true emptiness. All realms that abide and are sustained are entirely like things in a dream: appearing to exist, yet not real. Because they are manifested in accordance with the mind, external objects are originally empty; the mind is also unarisen, not abiding from thought to thought. As the Mahāprajñāpāramitopadeśa says: "The Buddha taught that all dharmas have no fundamental, fixed reality even to the extent of a hair's breadth. Wishing to demonstrate this fact, he spoke of experiencing the five desires in a dream. For example, according to Subhūti's thought: If all dharmas are ultimately empty and devoid of any real nature, why now are there presently dharmas seen by the eye and heard by the ear? For this reason, the Buddha spoke the simile of a dream: just as by the power of a dream, although there are no real things, there are various sights and sounds, occasions for anger and occasions for joy, yet an awake person beside them sees nothing; so too, ordinary persons, by the power of avidyā and inverted views, falsely see things, whereas noble persons, being awakened, see nothing. All dharmas, whether with outflows or without outflows, conditioned or unconditioned, are unreal; because they are false, there are seeing and hearing." It also says: "Present matter also has no time of abiding. If a dharma is later seen to have the characteristic of destruction, one should know that when it first arose, the characteristic of destruction was already pursuing it; because it is subtle, it is not recognized. Just like a person wearing clogs: if on the first day they are new and without any wear, then later they should always be new and should not become worn. If there were no wear, they would have to be permanent. If permanent, there would be neither demerit nor merit; and without demerit and merit, conventional dharmas would fall into disorder. Furthermore, the characteristics of arising and cessation constantly accompany created dharmas, having no time of abiding; if there were a time of abiding, there would be no arising and cessation." Now, those who undergo birth and death initially create differentiating karma through false consciousness, and on account of this they possess a body. Now let us first investigate this body: gathering and dispersing are non-existent. Because "body" means an accumulation, a temporary combination of the internal and external four great elements. Investigating minutely, in reality there is no combination: wind and fire constantly rise, while earth and water constantly sink; each of the great natures lacks a fixed substance. Wind has movement as its nature, manifesting only by attaching to objects; the true principle does not shift, but is clear and constantly tranquil. Fire has heat as its nature, but does not necessarily burn everything: as with the fire in clouds or within the body, why does it not burn? Earth has hardness as its nature, yet copper and iron, upon being melted, become liquid; hard and soft are not fixed. Water has moisture as its nature, but dries up because of fire; furthermore, cold hardens it while warmth melts it, so congealing and flowing lack \[fixed\] substance. Since each individually does not exist, their combination is also non-existent: just as a single dog lacks the nature of a lion, and gathering a pack of dogs will still not make one; or just as a single blind person does not see the light, and combining a crowd of blind persons will never see it in the end. The Baowang lun says: "The principle of pure voidness is ultimately without a body." Having understood that the body is empty, if one then grasps at the three things of consciousness, warmth, and breath as really existing and capable of accomplishing the life-faculty for birth and death, Tiantai teachings say: "This body is impermanent; grasping the three things of lifespan, warmth, and consciousness, there is a body. 'Body' is merely a provisional designation; the three things are impermanent, and there is no separate body." The entering and exiting of the breath is calculated as lifespan; if the breath goes out and does not return, the body is like rubble—how could life be preserved? If warmth sustains water and water moistens the earth, and one falsely considers this body to be permanent, \[know that\] fire arises from conditions, and when conditions disperse, the fire ceases and the body then rots and stinks. Karmically calculated false consciousness shifts in an instant to a different destiny, yet one claims, 'I am always autonomous'; if karma is barely severed, the mind immediately takes rebirth and the body disperses and perishes. The Mahāsaṃnipātasūtra says: "Emerging from the womb, prime of life, and aging are all sustained by karma. The arising and ceasing of the three things continue without interruption. Ordinary people, not understanding, falsely grasp at bodily characteristics, unaware that when the breath is cut off, the three things separate." Furthermore, just as the in-and-out breaths continue by hundreds of thousands, in each single breath the body cannot be apprehended. The momentary mind-consciousness arises and ceases sequentially without measure, yet in each single moment the body cannot be apprehended. Not stinking and not rotting, the three elements form skin, flesh, bones, and marrow; examining them one by one, they are false and empty, and the body cannot be apprehended. Apart from these three things, there is no other body. Therefore, know that body and life are originally empty, and birth and death are ever tranquil. Ordinary people, failing to understand, vainly enter the wheel of suffering. Life is like a dying lamp in the wind, destroyed in an instant; the body is like gathered foam upon a pool, dissolving away in a moment. Hence the sutra says: "Understanding non-existence, nothing arises; comprehending existence, nothing dies. If one comprehends that existence is empty and devoid of self, with no self, who is caused to arise? If one understands that it is originally non-existent and unarisen, being unarisen, who is caused to die?" There is only the basic consciousness holding seeds, the wondrous, tranquil true mind, whose substance and nature are perfectly luminous, quiet, and constantly abiding. Abiding in the station of ordinary beings, it holds the untainted and is constantly perfumed; reaching the gate of buddhahood, it continues bodhi without end. Furthermore, the nature of mind is originally free from the characteristics of arising and cessation; yet avidyā exists, deluding one's own mind-nature. Because it runs contrary to the mind-nature's tranquility that is free from characteristics, it can generate and activate the four characteristics. By the combined power of the four characteristics and avidyā, it can cause the substance of the mind to undergo arising, abiding, change, and cessation. A sutra says: "This very dharmakāya, tossed and drifted by all the kleśas, comes and goes in birth and death, and is called sentient beings." The Awakening of Faith explains that the inherently pure mind, moved by the wind of avidyā, revolves through the four characteristics as a single dreaming mind. Those residing in the dream regard them as before and after, and according to the shallowness or depth of their cognitive power, they awaken part by part. Those of great awakening know that the four characteristics in the dream are solely the one pure mind, devoid of any substantial nature by which before and after could be distinguished. Therefore the treatise says: "The four characteristics exist simultaneously without self-standing; arising, abiding, change, and cessation turn as the one mind." The four characteristics all exist as creations of the mind; apart from the one mind, they have no separate self-substance. Hence it is said that they exist simultaneously; that they "have no self-standing" means that they are originally equal, being identical with the one original awakening. As a verse in the Prajñāpradīpaśāstra says: "Does birth and death have a limit? / The Buddha said: Ultimately none. / This birth and death has no limit; / Prior and subsequent cannot be apprehended." As the Prajñāpāramitāsūtra says: "Furthermore, Extremely Valiant One, just as nirvāṇa is limitless, all dharmas are likewise limitless. Why? Birth and death has nirvāṇa as its limit, and nirvāṇa has birth and death as its limit. Since neither birth and death can be apprehended, nor can nirvāṇa be apprehended; and since birth and death and nirvāṇa cannot be apprehended, all dharmas are completely limitless." Thus, if one only realizes the one mind of original awakening, thought by thought accords with the path of the perfect and eternal. If one pursues the scattered thoughts of avidyā, dust by dust becomes the wheel of birth and death. Gain and loss lie with the person; dharmas have neither crooked nor straight. Adoption and rejection are left to oneself; the Way transcends rising and falling. Merely observe within yourself, step through the universal gate and enter suddenly; only apply the correct eye, and tread the single path to achieve full perfection. ### [74.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.6) Question: Since the characteristics of active consciousness and the nature of the true mind are neither identical nor different, are they destructible or indestructible? If indestructible, one falls into permanence; if destructible, one reverts to annihilation. ### [74.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.7) Answer: Since they are neither one nor different, they are also destructible yet indestructible. The Awakening of Faith says: 'All characteristics of citta and consciousness are characteristics of avidyā, and are neither one with nor different from original awakening; they are neither destructible nor indestructible. Just as the seawater and its waves are neither one nor different—the waves move because of the wind, but the nature of the water does not move; when the wind ceases, the motion of the waves is extinguished, but the nature of the water is not extinguished—sentient beings are also like this. The intrinsically pure mind is moved by the wind of avidyā, stirring up waves of consciousness. These three matters are all without physical form and are neither one nor different. Yet the naturally pure mind is the basis of the moving consciousness. When avidyā is extinguished, the moving consciousness is extinguished along with it, but the nature of wisdom is not destroyed.' 'The fundamental avidyā is extinguished' corresponds to the wind ceasing. 'Continuity is extinguished' means the karmic consciousness and so forth are extinguished, corresponding to the cessation of the characteristic of motion. 'The nature of wisdom is not destroyed' means that the nature of spiritual discernment of the defiled original awakening is called the nature of wisdom, which corresponds to the nature of wetness not being destroyed. ### [74.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.8) Question: The seeds of birth-and-death remain unsevered entirely because they initiate karma and moisten rebirth. Among the kleśas, what factor initiates karma, and what factor moistens rebirth? ### [74.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.9) Answer: The nature of karma is fundamentally empty, yet it coalesces into many varieties. First we discuss the characteristics of black and white karma, and later explain the root causes of initiation and moistening. Now, first, regarding the characteristics of black and white: As the Mahāparinirvāṇasūtra states, the Buddha said: 'Furthermore, good sons, next one should contemplate karma. Why is this? A wise person should make this reflection: Feeling, perception, contact, and desire—which are kleśas—can perform karma that produces, but not karma that is experienced. Kleśas such as these proceed together with karma and thus are of two kinds: first, performing karma that produces; second, performing karma that is experienced. Therefore, the wise should contemplate karma. This karma is of three kinds: body, speech, and mind. Good sons, the two karmas of body and speech are also called karma and also called the fruit of karma. Mind is called only karma, not fruit. Because it is the cause of karma, it is called karma. Good sons, the two karmas of body and speech are called external karma; mental karma is called the cause. Because these three kinds of karma proceed together with kleśas, they perform two kinds of karma: first, productive karma; second, experienced karma. Good sons, principal karma is mental karma; projected karma refers to the karma of body and speech. Because it initiates first, it is called mental karma; being born from mental karma, it is called bodily and verbal karma. Therefore, mental karma gets the name of principal. Having contemplated karma, the wise next contemplate the cause of karma. The cause of karma is contact with avidyā. Because of contact with avidyā, sentient beings seek existence. The condition for seeking existence is craving. Because of the condition of craving, they create the three kinds of karma of body, speech, and mind. Good sons, having thus contemplated the cause of karma, the wise next contemplate fruit and retribution. Retribution is of four kinds: first, black-black fruit and retribution; second, white-white fruit and retribution; third, mixed-mixed fruit and retribution; fourth, neither-black-nor-white fruit and retribution. Black-black retribution means that when doing the karma it is defiled, and its retribution is also defiled. White-white retribution is called undefiled karma.' Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One, earlier you said that the undefiled has no retribution. Why do you now speak of neither-white-nor-black retribution?' The Buddha said: 'Good son, this meaning has two aspects: first, it is both fruit and retribution; second, it is only fruit and not retribution. Black-black retribution is also called fruit and also called retribution. Because it is born from a black cause, it gets the name of fruit; because it can act as a cause, it is also called retribution. Pure and mixed are also like this. Undefiled fruit is therefore called fruit; since it does not act as another cause, it is not called retribution.' Bodhisattva Kāśyapa said to the Buddha: 'World-Honoured One, this undefiled karma is not a black phenomenon. For what reason is it not called white?' 'Good son, because it has no retribution, it is not called white; because it remedies the black, it is called white. What I now speak of as experiencing retribution is called black or white. Because this undefiled karma experiences no retribution, it is not called white; it is called tranquil.' Therefore, we know that karma must not be committed, and its fruit cannot be escaped. As the verse of a sūtra says: 'Not in the sky, nor in the sea, / Nor entering within mountain rocks; / There is no place on earth / Where escaping, one does not experience karma.' Only unless it is not done will there be no fruit; when the path is attained, karma is annihilated. For instance, the caṇḍāla Qi-xu committed evil karma yet attained rebirth in heaven; Aṅgulimāla committed heinous crimes yet attained the fruit of liberation. From this we know that since receiving a body, there is no one who does not create karma. Even if one does not create it in this life, one has done so in the past. But if one awakens to this source, there is none who is not liberated. Why are they liberated? If one enters the mirror of the source, person and phenomena are naturally empty. If the person is empty, one does not see a person capable of creating karma; if phenomena are empty, one does not see a place where fruit is received. It is only because of falsely grasping at person and phenomena that karma is created, and without leaving citta and its objects that retribution is suffered. But when citta and its objects both perish, right there one is liberated. Therefore, we know that all phenomena, good and evil, have no fixed characteristics; they are turned around by the mind, and gain and loss depend on conditions. As the Mahāparinirvāṇasūtra says, the Buddha said: 'Good sons, if one says that all karma definitely receives retribution, then there could be no cultivation of the brahma-practice, nor liberation and nirvāṇa. You should know that such a person is not my disciple, but an adherent of Māra. If one says that all karma is definite or indefinite—definite meaning retribution in the present life, in the next life, or in subsequent lives; indefinite meaning it is received if conditions converge, and not received if they do not converge—by this meaning, there can be the brahma-practice, liberation, and nirvāṇa. You should know that such a person is truly my disciple, not an adherent of Māra.' Up to: 'For instance, it is like two men traveling together on a perilous road: one has eyes, and one is blind. The man with eyes crosses straight through without harm; the blind man falls, tumbling into a deep and perilous pit.' Therefore, we know that one who obtains the eyes of the mirror of the source will never fall into the peril of the three existences or sink into the pit of the five desires; naturally, they cross straight through without doubt, abiding always in the ground of awakening. Next, to explain the root causes of initiation and moistening: discriminating kleśas directly initiate karma, while innate avidyā aids in initiating karma. 'Initiate' has the sense of operation. 'Karma' has the sense of inviting \[retribution\]. The innate can moisten rebirth; discrimination can create karma. The fault of inviting rebirth is heavy; the innate ability to moisten rebirth has a lighter fault. If discrimination initiates human and heavenly karma, then the innate aids in initiating it, because human and heavenly karma is difficult to initiate and must rely on the aid of the innate; if discrimination initiates karma of the three destinies, it does not rely on the innate to aid its initiation, because discrimination is so fierce and sharp that it does not need assistance to initiate it. ### [74.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.10) Question: What is the difference between the two kinds, the innate and the discriminating? ### [74.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.11) Answer: The orthodox meaning according to ancient commentaries on the sūtras and treatises is that the intellectually discriminated is coarse and the innate is subtle. The \*Vijñaptimātratāsiddhiśāstra\* says: 'Innate self-grasping is driven by internal force through beginningless perfuming of false \[habits\]; it always accompanies the body, and arises spontaneously without depending on heterodox teachings or heterodox discrimination; thus it is called innate.' The \*Daśabhūmika-śāstra\* says: 'It distantly follows active manifestations without intentional attention to conditions; it exists spontaneously from beginningless time down to the present, without requiring intentional discrimination, vitarka, or vicāra.' For example, when a little infant sees its mother and feels joy, this is innate rāga; when it sees a stranger and weeps, this is innate dveṣa. That is, it does not rely on distinct conditions, discrimination, vitarka, or vicāra seeking it out, but arises of itself spontaneously; hence we know that the innate is subtle. The \*Vijñaptimātratāsiddhiśāstra\* says: 'Discriminated self-grasping arises only through external conditions in the present life; it does not accompany the body, but must await heterodox teachings, heterodox teachers, and heterodox discrimination before it arises.' Moreover, among these three conditions, the first two are coarse, and the third—one's own cogitation—is subtle. A sūtra says: 'When the roots of goodness are severed by the power of conditions, they are renewed when one is born into hell; when the roots of goodness are severed by the power of causes, they are renewed when one dies in hell.' That is, one's own heterodox cogitation is the power of the cause, while the other two are the power of conditions. Therefore the \*Śūraṅgamasūtra\* says: 'The Buddha told Ānanda: "All sentient beings transmigrate in the world through two kinds of inverted, discriminating, deluded views, which arise right where they are and revolve along with their karma. What are the two views? First, sentient beings' deluded views born of individual karma; second, sentient beings' deluded views of common share. What are deluded views born of individual karma? Ānanda, suppose a person in the world has a red cataract in his eyes, and at night sees a separate circular halo around the light of a lamp, with five overlapping colours. What do you think? Is this circular halo appearing in the night lamp's light the colour-form of the lamp, or is it the colour-form of the seeing? Ānanda, if it were the colour-form of the lamp, why would a person without a cataract not also see it, whereas this circular halo is perceived only by the one with the cataract? If it were the colour-form of the seeing, then seeing having already become colour-form, what would the one with a cataract seeing the circular halo be called? Furthermore, Ānanda, if this circular halo existed separately apart from the lamp, then when looking sideways at screens, curtains, or mats, there should also be a circular halo emerging; if it existed separately apart from seeing, it should not be perceived by the eye—how could the cataract sufferer see a circular halo with his eyes? Therefore you should know that the colour-form is genuinely in the lamp, while the defect in seeing constitutes the halo. Both halo and seeing are the cataract, but seeing the cataract is not diseased. One should never say that it is the lamp or that it is the seeing, nor that in this there is that which is neither lamp nor seeing. It is like a second moon, which is neither substance nor shadow. Why? Because the perception of a second moon is produced by pressing on the eye. The wise should not say whether the root of this pressing is a shape or not a shape, or is apart from seeing or not apart from seeing. This is just the same: it is produced by the eye cataract. Now what would one wish to call the lamp or call the seeing, let alone discriminate what is neither lamp nor seeing? What are deluded views of common share? Ānanda, in this continent of Jambudvīpa, excluding the great oceans, on the level land in between there are three thousand islands. On the main continent right in the center, measuring east to west, there are altogether two thousand three hundred great kingdoms. As for the other smaller islands situated within the seas, among them there may be two or three hundred kingdoms, or one or two, up to thirty, forty, or fifty. Ānanda, if within them there is a small island with only two kingdoms, and the people of only one kingdom collectively undergo bad conditions, then the sentient beings of that land on that small island will behold all manner of inauspicious realms: perhaps seeing two suns, or seeing two moons, and therein even solar halos, eclipses, rings, comets, shooting stars, sun-dogs, and rainbows—various ominous portents. These are seen only in this kingdom; the sentient beings of the other kingdom originally do not see them, nor do they hear of them. Ānanda, I shall now correlate these two matters for you to make them clear. Ānanda, just as those sentient beings with deluded views born of individual karma behold the circular halo appearing in the lamplight: though it manifests like an object, in the end, that perceiver's \[halo\] is produced by an eye cataract; the cataract is an affliction of seeing, not created by the colour-form. Yet the one who sees the cataract has ultimately no fault of seeing. This parallels your seeing today with the eyes mountains, rivers, kingdoms, and sentient beings: all are produced by the disease of seeing from beginningless time. The seeing and the conditions of seeing seem to manifest as objects before you. The awareness-luminosity devoid of me sees the cataract that is the perceived condition. When awareness regards seeing as the cataract, the original luminous citta of awareness realizes that conditions are not the cataract. Awareness regards the perceived as the cataract; within awareness free of cataract, this is truly seeing seeing. How could it again be named sensing, hearing, knowing, and seeing? Therefore, your seeing now me and you, along with the ten classes of sentient beings in the world, is entirely the disease of seeing. That which is not the disease of seeing sees the true essence, its nature being not a cataract; hence it is not called seeing. Ānanda, just as those sentient beings with deluded views of common share parallel that one person with deluded views born of individual karma—the one diseased-eyed person parallels that one kingdom; his seeing the circular halo is produced by the delusion of a cataract, while this inauspiciousness manifesting for the common share of beings arises from pestilential evil amidst common karma of seeing—both are born of beginningless delusion of seeing. Paralleling the three thousand continents of Jambudvīpa, together with the four great oceans, the Sahā world, and reaching to all defiled lands and sentient beings in the ten directions: all are, in the wondrous unblemished citta of luminous awareness, the false, diseased conditions of seeing, hearing, sensing, and knowing, combining to falsely take birth, combining to falsely die. If one can leave behind all conditions of combination and non-combination, one will then extinguish all causes of birth and death, fulfilling bodhi's nature of non-arising and non-ceasing, the pure fundamental citta, the ever-abiding original awareness." The commentary on the \*Śūraṅgamasūtra\* explains: 'Deluded views born of individual karma are discriminated kleśas; deluded views of common share are innate avidyā. Seeing five overlapping circular halos in the lamplight at night is a metaphor for the five views. The aggregates are compared to the lamplight. These five views arise upon the aggregates, falsely generating conjectures; they are the parikalpita nature, existing in subjective emotion but absent in principle. "The colour-form is genuinely in the lamp, while the defect in seeing constitutes the halo" means that the nature of the dependent aggregates is not non-existent in dependent origination, hence it is said that the colour-form is genuinely in the lamp; the substance of the self-view is empty, arising from the deluded citta, hence it is said that the defect in seeing constitutes the halo. "Both halo and seeing are the cataract" means the grasper and the grasped, because they are discriminated confusions. "Seeing the cataract is not diseased" means that when one directly realizes the truth, one thoroughly understands that the parikalpita is completely empty of substance, hence it is said that seeing the cataract is not diseased. Discriminated confusions having perished, there is the identical single true nature, free of grasper and grasped; hence it is said: "One should never say that it is the lamp or that it is the seeing, nor that it is neither lamp nor seeing"—this explains the earlier statement that "when seeing sees, seeing is not seeing." "Like a second moon, which is neither substance nor shadow": originally there is no moon, so what could be taken as shape? Since shape is not established, non-shape is also absent; being and non-being are of one characteristic, grasper and grasped both having perished; hence it says: "let alone discriminate what is neither lamp nor seeing." "Yet the one who sees the cataract has ultimately no fault of seeing" means that if one knows that the cataract is simply a disease of the eye, one will never grasp the shadow as real, and therefore has no fault of seeing. "The seeing and the conditions of seeing seem to manifest as objects before you" means that all are transformed and arisen from the deluded citta, not real objects; neither the darśanabhāga nor the nimittabhāga departs from citta, not to mention that the parikalpita is merely a shadow without substance. This explains deluded seeing. "The awareness-luminosity devoid of me sees the cataract that is the perceived condition": this is the fundamental, original true awareness. Because the true can be aware of the false, it understands that the false seeing and its perceived conditions are both cataracts. "When awareness regards seeing as the cataract, the original luminous citta of awareness realizes that conditions are not the cataract": this concludes the previous two awarenesses, true and false. False seeing is indeed the cataract; the true citta that can be aware is not the cataract; it merely can be aware of those false conditions, while its substance is not a cataract; hence it is said: "realizes that conditions are not the cataract." "Awareness regards the perceived as the cataract" reiterates that both the grasper and grasped of false awareness are cataracts. "Within awareness free of cataract" reiterates that true awareness is not a cataract. Both of these two seeings, true and false, are free of seer and seen; hence it says: "this is truly seeing seeing." Because when realizing the truth, these two seeings do not exist, and since seer and seen are not established, how could it again be named sensing, hearing, knowing, and seeing? Therefore: "your seeing now me and you, along with the ten classes of sentient beings in the world, is entirely the disease of seeing. That which is not the disease of seeing sees the true essence, its nature being not a cataract; hence it is not called seeing." Why is true seeing not called seeing? Because it is free from the disease of cataract. It is solely due to the disease of seeing that grasper and grasped are divided and established, whereby one sees self and others as different in the world; hence it is said: "all is entirely the disease of seeing." Saying: "That which is not the disease of seeing" means that true seeing is not a cataract. Because in the truth there is no characteristic of seeing that can be established, it is not called a cataract; since it is not called a cataract, neither is it called seeing; this precisely clarifies the meaning of being free of views. Therefore, where there is seeing, there is delusion, and parikalpita feelings arise—like a person with cataract-diseased eyes seeing a circular halo around a night lamp; where there is no seeing, there is truth, and pariniṣpanna wisdom manifests—like a clear-eyed person seeing the purity of empty space. Furthermore, deluded views born of individual karma are like when dominant evil karma ripens and the living body transforms into a snake, tiger, or the like: this does not alter the universal retribution, but one personally undergoes individual retribution, which is transformed solely by one's own karmic consciousness; those with different karma do not see it. It is like the circular halo on the lamp, which is perceived only by the one with cataracts; a person without cataracts does not share the same vision. Deluded views of common share are like mutually creating the karma of Avīci Hell, collectively undergoing universal retribution, and suffering uninterruptedly together; those who do not share that evil karma do not see it. It is like the people of only one kingdom collectively experiencing evil conditions and together beholding all manner of inauspicious realms; if the sentient beings of the other kingdom do not share those evil conditions, they originally do not see them, nor do they hear of them. Thus we know that conditions of suffering and conditions of pleasure, universal retribution and individual retribution, arise right where they are when causes and conditions assemble, and are extinguished right where they are when causes and conditions disperse. Has there ever been a single dharma that did not arise from our citta? Hence the sūtra says: "If one can leave behind all conditions of combination, one will see the pure fundamental citta ever-abiding." Furthermore, discriminated kleśas are coarse and arise only due to heterodox cogitation; innate avidyā is subtle, arising spontaneously and continuously. Although the texts distinguish coarse and subtle, both are equally deluded consciousness. It is like the person with deluded views born of individual karma who sees the circular halo on the lamp due to an eye cataract, which resembles the person with deluded views of common share who beholds calamitous omens in the kingdom due to pestilential evil. Although the realms are divided into common and individual, all are the deluded citta. It can be verified: whatever matters of seeing and hearing there are within the realm of sentient beings are all like the cataract-shadow of one person's individual karma, or the inauspicious portents of many persons' common share. If one can know that the shadow on the lamp is produced by the eye cataract, and recognize that calamitous realms are caused by pestilential evil, then the layered halos on the lamp will naturally vanish, and the two suns in the sky will suddenly sink. If one does not stir from the one mind and the ten thousand conditions are completely tranquil, then the disease of combined seeing and hearing, along with discrimination, will entirely vanish, and the calamities of fundamental birth and death, along with the innate, will be forever cut off. ### [74.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.12) Question: Within the three wretched paths, are both discrimination and the innate present? ### [74.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.13) Answer: Dharmapāla said: 'Within the three wretched paths, there is altogether no discrimination, nor do they initiate \[new universal\] karma. In kinds like apes and monkeys, all kleśas are intensely innate, not discriminated. Even if they create karma, it is only individual retribution; if there were discrimination that created universal retribution, there would never be a time of release.' ### [74.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.14) Question: Since they possess the seeds of discrimination, why do they not create universal retribution? ### [74.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.15) Answer: Because they lack master and companion: active manifestation is the master, and seeds assisting and initiating it are the companion. ### [74.16](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.16) Question: If it is said that the three wretched paths do not create karma, why did a powerful yakṣa strike Śāriputra's head and immediately fall into hell, while a parrot, upon hearing the Dharma of the four truths, was able to be born in heaven? ### [74.17](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.17) Answer: These beings created individual retribution; this karma was potent and able to assist the universal retribution of former days. Once the universal retribution was assisted, they were able to follow the momentum of karma to fall to the earth or ascend to heaven. Furthermore, ancient worthies \[stated\]: ### [74.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.18) Question: In the human and heavenly destinies, is karma definitively initiated universally? ### [74.19](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.19) Answer: Among humans, in the northern continent (Uttarakuru), karma of neither universal nor individual retribution is created, because they lack discriminating characteristics. In the remaining three continents, karma is initiated, as well as \[in this continent\], except that foolish people in this continent do not initiate karma. ### [74.20](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.20) Question: It was stated earlier that within the three destitute destinies there is no discrimination. How then do \[animals\] recognize parents and the like, as when the filial crow feeds its mother in return, or dogs and cats recognize human beings and know human anger and pleasure? ### [74.21](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.21) Answer: This is not the kleśa of discrimination. Theirs is spontaneous discrimination, not the discrimination of kleśa. ### [74.22](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.22) Question: When avidyā initiates karma, how many kinds of avidyā are there? ### [74.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.23) Answer: There are four kinds: first, anuśaya; second, enveloping avidyā; third, associated \[avidyā\]; fourth, unshared \[avidyā\]. Ordinary beings outside the Dharma possess all four; ordinary beings within the Dharma exclude unshared avidyā. Entering the seventh mind of the stage of faith, as well as the stage of preparatory application, is \[to be\] within the Dharma; prior to the seventh mind of the ten faiths, because there is retrogression, and within the stage of provisions, one is called 'outside the Dharma'. If an ordinary being within the Dharma awakens suddenly, karma is immediately created; if awakening gradually, it is not created. Among those praised for awakening, when compassion predominates, it is created; when wisdom predominates, it is not created. From the eighth bhūmi onwards among the ten bhūmis, karma is definitely not initiated, because the substance of delusion is absent. Prior to the seventh bhūmi, some say of the noble ones that, because pure brightness serves as the condition, karma is not initiated; even if there are innate \[kleśas\], they merely assist vows to moisten rebirth, and nothing more. Others say: prior to the seventh bhūmi, when the innate arises, wholesome karma of particular recompense is also created. ### [74.24](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.24) Question: For what reason do the noble ones not create karma of universal recompense? ### [74.25](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.25) Answer: Because they lack the kleśa of discrimination, because pure brightness serves as the condition, and because it contradicts saṃsāra. They merely use the innate to moisten former karma of universal recompense, undergoing portioned saṃsāra. When dwelling among humans, excluding the people of the northern continent, cultivating the contemplation of non-self and being free from discrimination, they cannot create karma. Among these, those who are extremely dim-witted are excluded. In the heavens, only the heaven without ideation is excluded: because it is without citta, karma is not created. All four kinds of avidyā are able to initiate karma: the anuśayas are seeds, while the remaining three are active manifestations. ### [74.26](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.26) Question: Regarding 'avidyā initiates karma, and rāga-craving moistens rebirth', among the kleśas, how many dharmas are able to moisten? ### [74.27](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.27) Answer: The ancient explanation says: it is the seeds of the five branches, such as consciousness, that require the moisture and irrigation of kleśas such as rāga before they can come forth into birth. As for the karma of innate delusions: they are the six innate \[kleśas\], the ten discriminative \[kleśas\], and the twenty upakleśas. Among these thirty-six kleśas, the single dharma of rāga alone is the principal among principals in moistening. The remaining five innate \[kleśas\] are assisting moisteners within the principal. The ten discriminative \[kleśas\] are assisting moisteners within the assisting. Furthermore, there is a fourfold analysis: 1. There is that which is rāga-craving and able to moisten rebirth: the craving of the sixth consciousness; because the first five consciousnesses are not powerful, they are merely subsumed as concomitant branches, while the principal is exclusively the sixth. 2. There is that which is rāga-craving but unable to moisten rebirth: namely, the seventh consciousness; although it possesses rāga-craving, it is due to an internal object, as well as that within the cognitive obscuration. 3. There is that which is the branch of birth and moistened by rāga-craving: namely, the branch of birth within the bodies of all ordinary beings. 4. There is that which is the branch of birth but not moistened by rāga-craving: for a bodhisattva in the final body, because the Mahāyāna explains it as a manifested apparition, or the branch of birth within the body of transformation. ### [74.28](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.28) Question: Citta is the cause of giving rise to delusion, and the body is the basis for creating karma. In terms of how many kinds of bodies are there, and what kind of body is able to create karma? ### [74.29](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.29) Answer: The body is generally of four states of existence: First, the existence of birth (upapattibhava), which is after intermediate existence (antarābhava) and before fundamental existence (pūrvakālabhava); at the very moment when rebirth is linked in continuity, the five aggregates arise in an instant, called the existence of birth. Second, fundamental existence, which is from the existence of birth until before the existence of death (maraṇabhava); during this interval, all five aggregates are called fundamental existence, because they are incurred by the original karma of universal recompense. The Kośa verse says: 'Fundamental existence is before death, / Abiding after the instant of birth.' Third, the existence of death, which is after fundamental existence and before intermediate existence; when, on the verge of death and right at death, the aggregates perish, this is called the existence of death. Fourth, intermediate existence, which is after the existence of death and before the existence of birth; because it exists in the middle between the two, it is called intermediate existence. The Kośa verse says: 'Between the two existences of death and birth, / The five aggregates are called intermediate existence.' The bodies of the two existences of death and birth do not immediately initiate karma, because they lack citta. The bodies of the two existences of intermediate and fundamental \[existence\] are able to initiate karma. ### [74.30](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.30) Question: Regarding the location of the intermediate existence body, the dwelling of intermediate existence, and when it wishes to proceed to birth, what is its mode of activity? ### [74.31](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.31) Answer: According to the twenty-four dharmas not associated \[with citta\], intermediate existence is the single dharma of swift velocity (javanatā). Within swift velocity, there is the swift velocity of human effort. The ancient explanation says: 'swift velocity of human effort' means that when the intermediate existence body proceeds to the place where it is to receive birth, its swiftness is called the swift velocity of human effort. What is called 'intermediate' derives its name in contrast to before and after; 'existence' means that it has its body of sentience and consciousness. For this body of sentient beings of the five destinies, being after the existence of death and before the existence of birth, between the two forms, it is therefore called intermediate existence. It also takes the five karmically ripening aggregates as its substance, because, like the body of fundamental existence, it is incurred by karma. That intermediate existence body assumes the shape of the fundamental existence body that is to be born: for instance, a human intermediate existence resembles a human being, and the same holds for the five destinies. However, it is only about the size of a five- or six-year-old child; although its physical measure is small, yet its faculties are sharp and keen, like the body of fundamental existence, and it can perform various tasks. Toward its parents, it gives rise to inverted notions, generating love and aversion. This intermediate existence body is seen only by those of the same class and those with the pure divine eye. In intermediate existence, it feeds only on fragrance. When dwelling in intermediate existence, those whose nature is neutral—neither wholesome nor unwholesome—are extremely slow in the stage of intermediate existence; receiving birth takes no more than forty-nine days, within which limit none fail to meet conditions. As for an intermediate existence of extreme wholesomeness or extreme unwholesomeness, regardless of proximity or distance, in a single instant it proceeds to receive birth. Giving rise to an inverted mind, it tends toward sensory objects of desire, which is the gate through which the eighth consciousness links rebirth. In intermediate existences of womb-birth and egg-birth, seeing the union of the parents, it gives rise to inverted notions and immediately receives birth. In intermediate existences of moisture-birth and spontaneous birth, due to the power of past karma, without distinguishing near or far, becoming defiled and attached to what suits its inclination, right at the place of the defiling scent it immediately receives birth. ### [74.32](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.32) Question: The eye of the same class sees the intermediate existence body; is it known whether the eye of intermediate existence is able to see the body of fundamental existence? ### [74.33](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.33) Answer: It also sees the body of fundamental existence. The Yogācārabhūmi says: it is said that it sees only the male, or sees only the female; gradually approaching their location, it gradually ceases to see the other parts of the parents, seeing only the male and female organs. Furthermore, if it is an intermediate existence of meager merit destined to be born into a base and impoverished family, at the time of death and upon entering the womb it will hear various chaotic and disagreeable sounds; if it is an intermediate existence of meritorious rank destined to be born into a wealthy and noble family, at that time it naturally hears exquisite and agreeable sounds, and even the objects of scent, taste, and touch have grades. ### [74.34](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.34) Question: In the final stage of intermediate existence, do all give rise to craving and receive birth? ### [74.35](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.35) Answer: In the stage of intermediate existence, the sixth consciousness first gives rise to craving to moisten rebirth; as for grasping to link rebirth, it is exclusively the eighth. If it is a male intermediate existence, conditions toward the mother give rise to craving, producing a lustful mind; if a female intermediate existence, conditions toward the father give rise to craving, producing a lustful mind. Having given rise to these two kinds of craving minds, it regards its own body as uniting with the loved object; the discharged impurity flows into the womb, which it assumes to be its own possession, and subsequently joy arises. Once this mind has arisen, the intermediate existence body immediately vanishes, and it receives the body of the existence of birth. The Ratnakūṭasūtra says: when that intermediate existence body enters the maternal womb, its mind becomes inverted, forming erroneous interpretations, conceiving notions of cold, of great wind and rain, or of clouds and mist. Having formed these notions, in accordance with the superiority or inferiority of its karma, it further gives rise to ten kinds of false thoughts: 1. 'I enter a residence.' 2. 'I ascend a multistoried tower.' 3. 'I ascend a palace hall.' 4. 'I ascend a couch.' 5. 'I enter a grass hut.' 6. 'I enter a thatched cottage.' 7. 'I enter a thicket.' 8. 'I enter a forest.' 9. 'I enter a hole in a wall.' 10. 'I enter between fences.' Having formed these thoughts, it immediately enters the maternal womb. ### [74.36](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.36) Question: What colour does an intermediate existence body take? ### [74.37](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.37) Answer: The Yogācārabhūmi says: the intermediate existence of those who have created unwholesome karma is like the light of a black ram, or a dark, cloudy night; the intermediate existence of those who have created wholesome karma is like the light of white clothing, or a clear and bright night. The Ratnakūṭasūtra says: the intermediate existence of hell is like a burnt tree trunk; the intermediate existence of animals is like smoke; the intermediate existence of hungry ghosts is like water; the intermediate existence of humans and devas is like the light of white clothing. ### [74.38](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74.38) Question: When a human's living body transforms into a snake, tiger, or the like, does an intermediate existence body arise? _First 38 of 48 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.74.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.74) · Pramāṇa