宗鏡錄 75

English (machine translation) 75

Language: English

75.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple.

75.2

Now, to which of the eight consciousnesses do the obscurations of the two recompenses, universal and particular, definitely belong?

Answer: Ancient commentaries state: The universal retribution belongs exclusively to the eighth consciousness. Because the eighth arises first, the preceding seven [consciousnesses], form, mind, and so on, all arise solely depending on other [factors], namely the eighth. That is to say, the eighth can universally serve as the basis for the preceding seven, form, mind, and so on; hence it obtains the name 'universal retribution.' Particular retribution resides exclusively in the first six consciousnesses. Receiving retributions that are each distinct and diverse is called 'particular retribution.' If it is universal retribution, it certainly does not apply to [karma] experienced in the present life; retribution is only experienced when born into a future life. If it is particular retribution, then it is not fixed: it applies to both the present life and future lives; neither experiencing [is] obstructed.

75.4

Question: Why does the seventh consciousness not distinguish an obstacle of retribution?

75.5

Answer: It is not recruited by karma, and thus it lacks the obstacle of retribution. Furthermore, if there is the obstacle of retribution but no obstacle of karma, that is the eighth consciousness. If both the obstacle of karma and the obstacle of retribution are fully present, that is the first six consciousnesses. If both obstacles of karma and retribution are absent, that is the seventh consciousness. Moreover, if there is only the obstacle of particular retribution and no obstacle of universal retribution, that is the first six consciousnesses. If there is only the obstacle of universal retribution and no obstacle of particular retribution, that is the eighth consciousness.

75.6

Question: Sentient beings create the two karmas—defiled and pure—of saṃsāra, and experience the two retributions of suffering and pleasure; these all arise from citta, and thus apart from citta have no substance. Among the eight consciousnesses, which citta is it definitively?

75.7

Answer: Present and ancient [masters] have two explanations. First, the explanation of the ancient masters says: It is the citta of the sixth consciousness. Through the discrimination of the conscious mind, karma is created and retribution is experienced. Retribution arising originates from citta; therefore, we know that there is no real sentient being. Because the citta is pure, sentient beings are pure; there is no other purity. Because the citta is defiled, sentient beings are defiled; there is no other defilement. Since defilement and purity are attained through citta, 'sentient beings' is merely a name. Second, the explanation of the Preceptor Shenkai says: 'Citta' is the eighth consciousness. Because this consciousness holds within it defiled and pure seeds, when the seeds encounter conditions, they can recruit the two fruits of suffering and pleasure. The fruits arising originates from citta; therefore, we know there are no sentient beings. If the ancient masters took the sixth consciousness as the defiled and pure citta, it is because this sixth consciousness is associated with the eleven virtuous [mental factors] and can create the wholesome karma of humans and gods, and is associated with the root and secondary [afflictions] and can create the unwholesome karma of the three wretched realms. These universal and particular karmas being accomplished can recruit the future two retributions of suffering and pleasure; therefore it is said that defilement and purity depend on citta. This is based on taking the creator of karma as citta. Preceptor Shenkai taking the eighth consciousness as citta is because this is the master of universal retribution, the true vipāka-consciousness. Within the consciousness it can contain and store wholesome and unwholesome karmic seeds. However, the substance of the consciousness, while in the causal stage, is exclusively of the nature of unobstructed indeterminate [moral neutrality], because it contains and stores defiled and pure karmic seeds. Furthermore, as for the statement 'holding defiled and pure seeds', there are three kinds of defiled seeds: first, affliction defilement, which is the afflictions of vision and cultivation; second, karma defilement, all wholesome and unwholesome universal retribution karmas; third, fruit defilement, which is the vipāka-fruit of universal and particular retribution in the three realms. Purity also has three kinds: first, worldly purity, which is the path that subdues delusion; second, transworldly purity, which refers to the uncontaminated; third, the purity of the fruit that is severed, which is the principle realized. All of the above are the karma contained and stored in the eighth [consciousness]. The ancient masters named citta according to the mind that can perfuse and create karma; Master Kai named citta according to what is perfused and can hold the seeds. Furthermore, the ancient masters explained citta according to cognitive deliberation; Master Kai explained citta according to accumulation and arising. An explanation states: These two interpretations each take one approach. The former takes what can perfuse and create as citta. If there is nothing that can perfuse, that which is perfused is useless; then the real alone cannot stand, and the false alone cannot be formed. When the real and the false unite, only then does this occur. Furthermore, if there is no creator, that which is created cannot be formed either, because the condition establishes the object. A sūtra says: 'All is created by mind alone.' The latter explanation takes what is perfused and can hold seeds as citta. That which is perfused is the root. If there is nothing that is perfused, that which can perfuse is also useless. Furthermore, if there are no seeds that can be perfused, then wholesome and unwholesome seeds would scatter and perish; how then could future retribution of suffering and pleasure be received? Just as when there are things but nothing to contain them, they must scatter and be lost. Thus the latter explanation is superior, because it is the fundamental root among all consciousnesses. The former explanation is also not faulty, because it refers to the branches. Now, if both are taken together, the correct principle is fully rounded: root and branch mutually assist, subject and object unite, being neither identical nor different; only then are the stations of worldly defilement and purity established. Therefore we know that saṃsāra is due to the conscious mind; no sentient beings can be found. Ascent and descent belong to causes and conditions; no real self can be found.

75.8

Question: How does one distinguish the karma of the two retributions—universal and particular?

75.9

Answer: For example, upholding the five precepts attracts the attainment of a human body: this is general retribution karma. Due to having anger, forbearance, and the like in the causal stage, within that general human retribution there are beauty and ugliness: these are called particular retribution karma. In Yogācāra (Weishi), these are also called leading karma and fulfilling karma. What can attract the eighth [consciousness], leading forth the vipāka fruit, is therefore called leading karma. What can attract the sixth [consciousness], fulfilling the vipāka fruit, is called fulfilling karma. The Abhidharmakośa-śāstra also says: 'One karma leads to one rebirth; many karmas can complete it. Just like painting a figure: first sketching the outline, and afterwards filling in the various colours,' and so forth. However, the volition (cetanā) capable of creating that leading karma must arise from the sixth, the manovijñāna. The volition capable of creating that fulfilling karma arises from the five [sense] consciousnesses. Yet the five consciousnesses have no grasping and cannot instigate or moisten [rebirth]; hence, they do not err regarding principle, and having no deliberation, they cannot [independently] create karma. Although they create fulfilling karma, it is not through their own capacity; they can only perform it because they are led by the mind (manas). Therefore the Sāgara-nāgarāja-paripṛcchā-sūtra says: 'At that time the World-Honoured One addressed the dragon king Sāgara: "Those who rely on the world produce diverse conditions; their mental activities differ, and their sins and merits vary. For this reason, their places of rebirth are distinct. Dragon King, just look upon this great assembly and the great ocean: their manifold forms and appearances are not the same. All these appearances are painted by the citta. Moreover, citta has no form and cannot be seen. All dharmas are deceitful like this. Manifesting characteristics due to delusion, they are entirely without a master. In accordance with what they do, each experiences it themselves. Just as a painter originally has no image already made, so too are all dharmas: inconceivable, naturally like magical illusions, they are all made by the citta."' The Wen Shi Jing (Bathhouse Sūtra) says: 'The Buddha said: "Observe the types of gods and humans in those three realms—their high and low, long and short, the greatness or paucity of their merit and virtue: all are due to the unequal application of mind in prior lifetimes; hence what they receive is distinct and not the same."' The Prajñāpradīpa-śāstra says: 'As a verse in the Abhidharma says: / "The volition guarding one's own body and speech, / and that which gathers others in, / has the dharma of loving-kindness as its seed / and can obtain fruits present and future." / What is called "volition" refers to the ability to tame oneself, stay far from unrighteousness, and the volition associated with this citta; hence it is called "volition". "Gathering others in" refers to giving, kind speech, and rescuing those who are afraid; because by such means one is able to gather others in, it is called "gathering others in". "Loving-kindness" refers to citta; citta is precisely called dharma, and it is also the seed. The "seed" is also called the cause. A cause for what? It is the cause for the fruit. What kind of fruit? It is the fruit of the present and the future. Why is citta called the seed? Because it can give rise to the karma of body and speech, it is called the seed. Again, as a treatise verse says: / "Just as the continuity of sprouts and so on / arises from a seed, / and from this the fruit is born, / without a seed there is no continuity." / Commentary: This means that from the sprout grows the stem, up to the branches, leaves, flowers, and fruits, each having its own characteristic. Although the seed perishes, through the arising of continuity it gradually reaches the fruit. If apart from the seed, the continuity of sprouts and so on would not transmigrate. For this reason, what is its meaning? Therefore the treatise verse says: / "The seed has continuity; / from continuity there is the fruit. / First the seed and afterwards the fruit: / neither interrupted nor eternal." / Commentary: How is it not interrupted? Because the continuity of the seed abides. How is it not eternal? Because once the sprout arises, the seed is destroyed. Internal dharmas are also like this. As the treatise verse says: / "In this way, from the initial citta, / mental dharmas arise in continuity; / from this arises the fruit: / apart from citta there is no continuity." / Commentary: This means that the mind of loving-kindness or the mind of unloving-kindness is called karma. Although this citta perishes, it arises in continuity. That this fruit of continuity arises means that desirable and undesirable [states] have the characteristic of being experienced. If apart from citta, the fruit does not arise. Now we shall speak of the dharma of continuity; what is its meaning? Therefore the treatise verse says: / "From citta there is continuity; / from continuity there is the fruit. / Therefore karma precedes the fruit: / neither interrupted nor eternal." / Commentary: How is it not interrupted? Because the continuity can give rise to the fruit. How is it not eternal? Because it does not abide until a second moment.' Thus we know that the three karmas are difficult to guard against and must be protected in secret. The mind (manas) is a mass of suffering; the mouth is the womb of disaster. Only by closing the gates and guarding the fords can one cut off continuity. As the Saddharmasmṛtyupasthāna-sūtra says: 'In those hellish grounds, seeing the minions of Yama, they are bitterly rebuked with verses: / "The citta cannot be governed, / worse than a great blazing fire. / Swiftly moving, untameable, / it drags people to hell. / The citta is the most difficult to tame; / this fire is fiercer than fire. / Difficult to tame, swiftly moving, / hell within hell. / If a person lets citta be unchecked, / they walk into hell. / If a person can control the citta, / they will not suffer distress. / Desire is the foremost fire; / ignorance is the foremost darkness; / anger is the foremost foe: / these three hold sway over the world. / Formerly when you did evil, / your own citta deliberated and did it. / You originally did it with a deluded mind, / and now you suffer this evil retribution. / The mind delights in stealing others' goods, / secretly lying with others' wives, / constantly killing living beings: / deceived by your own citta. / Such sovereign karma / has brought you to this place. / This is your own past evil karma: / why do you groan and wail?" / Another verse says: / "Doing evil does not perish; / all evil has its retribution. / Evil is entirely obtained from action; / due to citta there is action. / Through citta one does evil; / through having citta there is retribution. / All is made by citta; / all has citta as its cause. / Citta can deceive sentient beings, / bringing them to evil places. / This evil place of hell / is the most miserable evil place."' As in the above sūtra passages, this is the evil citta attracting bitter fruits. As for a good citta attracting joyful fruits, it also says: 'Furthermore, monks, knowing karmic retribution, observe the dwelling place of the Garland-Bearing gods (Mālādhāra): down to its ground being soft, like fresh butter. When the gods walk, it yields beneath their feet, like cotton from the tula tree. At every dwelling place, as their feet step upon it, it flattens accordingly, as described before. Every jeweled tree emits light of wondrous colour; its radiance is like the sun, delightful and joyful. The flowers and leaves of the golden trees of wondrous colour are ever fresh, without withering or falling. Born of good karma, it cannot be described by metaphor. The sovereign power of morality is obtained through good karma, like a seal stamping an object. In this way the gods disport in gardens, forests, and lotus ponds; experiencing retribution from their own karma, there are superior, middling, and inferior, enjoying great play and pleasure. The physical characteristics of their own karma have lovely radiance; forms, sounds, scents, tastes, and tangibles gratify their desires with delight. Their bodies have neither sickness nor distress, neither hunger nor thirst; constantly indulging the five desires, they are never satiated. Mostly generating lustful desires, their minds are never full. If a god thinks of something, it is obtained according to thought, indestructible by others, sovereign and unhindered. Their minds are constantly joyful, and wherever they think of, they can reach; their transformed bodies follow their mind, large or small at will, vast, light, and supple. In the twinkling of an eye, they can travel hundreds of thousands of yojanas without the least fatigue, like wind moving through space, unobstructed. The gods are also like this, without fatigue. The majesty and virtue of a god's body are born from the citta, light, pure, and without defilement. Wherever they go, light and colour are as they wish; god sons and god daughters sport in joy.' Commentary: However, although good and evil come from the citta, and suffering and joy are not equal, this is first explaining cause and effect, so that one knows that a single thought is never mistaken. If discussed within the ultimate Path, neither is liberation. As the sūtra says: 'The gods of the Kalu-footed (Kāruṇika / Kāloda?) mount palaces of Jāmbūnada gold and enter the divine pleasure groves. Those groves are supple, and the voices of many birds harmonize sweetly. When the god sons have entered, a bird named Divine Voice—born of the same karma as the gods, due to the good karma of the gods—immediately speaks a verse: / "If there is someone who can perform / good karma that is cherished and joyful, / the karmic retribution of that person / is achieved as extremely dignified. / Having obtained the enjoyment of heavenly pleasures, / if they do not practice negligence, / from a joyful place obtaining a joyful place, / they will surely reach nirvāṇa. / All pleasures are impermanent; / they must ultimately come to an end. / Do not take these heavenly pleasures / as your own personal amusement. / These heavenly pleasures are impermanent; / when lifespan ends, they must fall away. / Having known this dharma, / ever seek the path of nirvāṇa. / All dharmas come to an end; / the high must also fall. / Conjunction must have separation; / all who have life return to death." / It also says: 'In this way, the monk, having observed heavenly pleasures with wisdom born of hearing, speaks a verse: / "The five sense faculties ever cherish and delight, / deceived and bewildered by objects of desire. / The fire of desire has never yet / for an instant been heard to be satiated. / In every single realm of objects, / everywhere one sees goddesses. / In all supreme sense realms, / the flame of desire blazes furiously. / Whether united or separated, / whether speaking or recollecting, / with goddesses as the cause and condition, / fire arises and burns the gods. / The nature of fire exists through combination; / without combination, it does not arise. / Whether combined or not combined, / the fire of desire constantly blazes. / Because causes and conditions are not combined, / when fire is distant, it does not burn; / yet the fire of desire has no distance or nearness: / it constantly burns loving sentient beings. / With the strength of the fuel of mental conceiving, / driven by wrong recollection, / the oil of craving is cast into the fire of desire, / burning up foolish people."' Therefore, having known that suffering and joy come from the citta and that such matters are not ultimate, one should cut off conception, dry up the fuel of the oil of craving, halt the wind of mindfulness, extinguish the fire of desire, guard and restrain the ground of the mind (manas), and constantly accord with tathatā, fulfilling the wonderful fruit of bodhi's constant joy. Therefore a sūtra verse says: 'If one has an upright and good mind, / ever observing in accordance with the Dharma, / they will not be driven by faults, / like sunlight dispelling darkness.' Another sūtra also says: 'Rather be a master of the citta than take the citta as your master. If you take the citta as your master, you follow the six destinies without returning; if you act as a master to the citta, you unite with the single Path and constantly return.' As Gengsangzi says: 'When the mind is level and correct, it is not lured by the external; this is called pure, and if it can endure, it becomes luminous; luminous, and if it can endure, it becomes empty; empty, then the Dao is complete and resides there.' Therefore the Akṣayamatinirdeśa-sūtra says: 'Constantly rectify one's citta, and do not esteem other pursuits.' Indeed, when the citta is constantly upright and straight, it is originally profound and empty; the complete Dao is this citta, and the citta is completely the Dao. Because of not realizing this, following the thinking mind, one is bound by external conditions and disordered by internal knots; thus one is directed to focus the will on oneness and not esteem other pursuits. The empty radiance naturally manifests; this is what is called returning to the source. Such an instruction can truly be called taking the practitioner by the hand, leading straight to the ocean of sarvajñā, ensuring they are not left solitary. If a person believes and accepts it, they can truly be called not stirring from defilement and instantly achieving right awakening.

75.10

Question: Consciousness is born from the body, and the body relies upon consciousness. When the sense faculties break down and consciousness migrates and departs, abandoning this old body to take on another physical form, what are the characteristics of the consciousness that departs and arrives? This principle is difficult to clarify, and the whole world is confused about it, like a treasure hidden in a storehouse that no one knows.

75.11

Answer: This principle is subtle and dense; it may be understood in reference to the teaching. The Sūtra on the Manifestation of Consciousness (Xianshi jing) says: 'The Buddha told Bhadrapāla: The revolving, passing away, and coming and going of consciousness are like the wind element: without color and without form, it cannot be made manifest, yet it can stir the myriad things and display various forms. It may shake forest trees, shattering and snapping them with a mighty roar, or it may be cold or hot, touching the bodies of sentient beings and producing suffering or joy. The wind has neither hands nor feet, face nor eyes, nor any physical shape, nor has it black, white, yellow, or red colors. Bhadrapāla, the realm of consciousness is also like this: without color and without form, without radiance or manifestation; through causes and conditions, it displays manifold distinct functions. You should know that the realms of feeling (vedanā), perception (saṃjñā), and phenomena (dharmadhātu) are likewise so: without color and without form, yet through causes and conditions their functions are brought to light and displayed. Bhadrapāla, when a sentient being dies, this realm of feeling and perception and this realm of consciousness all abandon and depart from the body. That consciousness conveys feeling, perception, and the realm of phenomena to receive another body is like the wind element blowing over wondrous flowers: the flowers stay here, but their fragrance travels far away. The substance of the wind does not seize the fragrance of the wondrous flowers; the substance of the fragrance, the substance of the wind, and the body faculty are all devoid of form and color, yet without the power of the wind, the fragrance would not travel far. Bhadrapāla, when the body of a sentient being dies, consciousness maintains feeling, perception, and the realm of phenomena and proceeds to another birth. Conditioned by parents, consciousness lodges within them; that feeling, perception, and the realm of phenomena are able to follow consciousness is likewise so. Just as through the predominant power of a flower the nose has smelling, and through the predominant power of smelling one obtains the realm of fragrance; and just as through the predominant power of the wind-body one obtains the tangible sensation of the wind's form, and due to the predominant power of the wind the fragrance can travel far—so too, from consciousness there is feeling, from feeling there is perception, and from perception there are phenomena, whereupon one can know good and non-good. Furthermore, the migration of consciousness into a body is like a face's reflection appearing in a mirror, or the impression of a seal showing in clay. It is like the rising of the sun: wherever its light reaches, all darkness is dispelled; when the sun sets and its light fades, darkness returns as before. Darkness has no bodily substance; it is neither permanent nor impermanent, yet it can obtain its place. Consciousness is also like this: without substance and without form, it is manifested through feeling and conceptualization. Consciousness being in the body is like darkness without substance; looking at it, it cannot be seen; it cannot be grasped or held. Just as a pregnant mother carrying a child cannot know by herself whether it is male or female, black, white, or yellow, whether its faculties are complete or incomplete, its hands, feet, ears, and eyes well-formed or malformed; but when she drinks hot or coarse food, the child then stirs and feels pain—similarly, sentient beings come and go, bend and extend, look and blink, speak, laugh, chat, carry and transport heavy burdens, and perform various activities: the characteristics of consciousness are fully displayed, yet one cannot know where it resides; resting within the body, its shape is unknown. Bhadrapāla, the intrinsic nature of consciousness universally enters all places and is not defiled by any of them. Through the six faculties, six objects, and five defiled aggregates, consciousness universally abides in them without being defiled by them; and thereby the functioning of consciousness is made manifest. Bhadrapāla, it is like a wooden puppet: bound and anchored in one place, it performs various actions, either walking and leaping, or tumbling, frolicking, and dancing. What do you think: by whose power is that which the puppet performs done?' Bhadrapāla said to the Buddha: 'My wisdom is shallow and narrow; it is not something I can comprehend.' The Buddha told Bhadrapāla: 'You should know that all of it is the power of karma; karma is formless, it is merely set in motion by wisdom. In this way, the puppet of the body, by the power of consciousness, performs various deeds. The varied destinies and karmas of the rṣis with supernormal powers, gandharvas, nāgas, spirits, humans, devas, and asuras all depend on it. Consciousness can produce the body, like a craftsman making a puppet. Consciousness has no form or substance; it universally sustains the dharmadhātu, is fully endowed with the power of knowledge, and can even know past lives. Therefore, know that the nature of consciousness is one, without abode and without form, yet it is manifested in accordance with wisdom and turns in pursuit of thoughts. As soon as this aggregate ceases, that aggregate is born—like the impression of a seal appearing in clay, or the reflection of a face facing a mirror. Even as it enters the womb or stays in an egg, relying on physical substance to manifest a birth, its coming and going leave no trace; its hiding and revealing pose no obstruction. It is like a gem giving forth radiance, or the sun transmitting light, fire coming out of wood, or a seed sprouting from the earth: their substance is one, but their functions emerge in a thousand variations. This one gate of consciousness is also like this: due to the power of thought, it divides into the differences of the twelve classes [of beings]; following karmic fruition, it transforms into the shapes and substances of boundless births and deaths. Furthermore, the Sūtra on the Equal Nature of the Mahāyāna (Dasheng tongxing jing) says: 'Vibhīṣaṇa, king of Laṅkā, asked: "World-Honored One, how great is the mental consciousness of sentient beings? What color does it have?" The Buddha said: "King of Laṅkā, the mental consciousness of sentient beings is boundlessly vast; it has no color, no characteristics, and cannot be seen; it is unimpeded, formless, without fixed abode, and ineffable." Vibhīṣaṇa said to the World-Honored One: "If the characteristics of consciousness are thus—without bound or size, colorless, characterless, invisible, unimpeded, formless, without fixed location, and ineffable—is it not annihilated?" The Buddha said: "King of Laṅkā, I now ask you; answer as you will, and I shall explain it to you. King of Laṅkā, suppose a great king is in a palace or atop a high tower, sitting happily surrounded by court maidens, dressed in various robes and necklaces of jewels. At that time, in a great park, the aśoka trees and various flowers are exquisitely adorn and beautiful. Wherever that park is, a gentle breeze or a great swift wind blows the fragrance of the flowers of the aśoka trees in that park to where the king is: does the king smell it or not?" Vibhīṣaṇa said: "World-Honored One, I would smell this fragrance." The Buddha said: "King of Laṅkā, when you smell this fragrance, do you distinguish and know it or not?" The king said: "World-Honored One, I can know it." The Buddha said: "King of Laṅkā, this fragrance of flowers that the king says he knows: do you see its size, or does it have a definite color?" The king of Laṅkā said: "No, World-Honored One. Why? Because the characteristic of this fragrance is colorless, unmanifest, unimpeded, without mark, without fixed place, and ineffable; therefore, I do not see any size, shape, or color." The Buddha said: "King of Laṅkā, what do you think: if one does not see the size of that fragrance, does it have the mark of annihilation?" Vibhīṣaṇa said: "No, World-Honored One. Why? If this fragrance had the mark of annihilation, no one could smell it." The Buddha said: "Just so, just so, King of Laṅkā. The characteristic of consciousness is also like this; you should view it in this way. King of Laṅkā, if consciousness had the mark of annihilation, then birth and death could not be known. Thus, King of Laṅkā, the characteristic of consciousness is pure; it is merely covered and obstructed by adventitious afflictions such as ignorance, craving, habit-energies, and karma. King of Laṅkā, it is like the pure realm of empty space, which is only polluted by four kinds of adventitious dust. What are the four? They are smoke, clouds, dust, and fog. King of Laṅkā, the characteristic of consciousness is like this: fundamentally pure, boundless and ungraspable, without color or defilement, it is merely covered and defiled by various adventitious afflictions. Why is this? King of Laṅkā, when properly contemplating, one finds no sentient being, no self, no sentient being, no soul, no creature, no person, no aggregation, no knower, no seer, no perceiver, no experiencer, no hearer, and up to no form, feeling, perception, volition, or consciousness. The inner and outer sensory spheres and forms are distinguished because of consciousness, and therefore it is called consciousness-only."

75.12

Question: If it is like in a dream where there is no external object and it is consciousness-only, why does consciousness see manifold things in a dream?

75.13

Answer: The Sūtra on the Manifestation of Consciousness says: 'The Buddha said: Bhadrapāla, form is of two kinds: internal and external. Internal refers to the eye consciousness; the eye is external. Up to the body consciousness being internal, and the body being external. Bhadrapāla, suppose a person blind from birth dreams of seeing beautiful forms, hands, feet, face, and eyes of exquisite beauty, and within the dream gives rise to great delight; but when awakened from sleep, all is dark and nothing is seen. Indeed, this person blind from birth had never seen an object: how could they see forms in a dream?' Bhadrapāla said to the Buddha: 'We only wish you to explain.' The Buddha told Bhadrapāla: 'That which sees in a dream is called the internal eye-sphere; it is discrimination by wisdom, not sight by the physical eye. As for the sphere of the physical eye, through the power of mindfulness, it momentarily appears in the dream of the blind person; and through the power of mindfulness, upon awakening they remember it. The internal form of consciousness is also like this. Therefore, what is seen is consciousness-only; hearing, smelling, tasting, and touching are likewise so. To see an object is merely the discrimination of mindfulness and wisdom; if one is free from the discrimination of mindfulness and wisdom, there is definitely not even the finest hair of an external object.'

75.14

Question: The nature of consciousness is formless and extremely subtle; how can it sustain a large body, and also sustain a small form?

75.15

Answer: The nature of consciousness is subtle and inconceivable. Because it follows karma, beauty and ugliness suddenly divide; because it is formless, small and large are all equal. The Sūtra on the Manifestation of Consciousness says: 'The Buddha said: Mahauṣadha, just as the wind element has no substance and no form, abiding in secluded valleys or in crevices, yet when it emerges violently, it may topple Mount Sumeru and smash it to dust—the wind element is subtle, devoid of substance and form; consciousness is also like this: subtly devoid of form and color, it can fully sustain both large and small bodies, whether receiving the body of a mosquito or receiving the body of an elephant. Furthermore, it is like the seed of a nyagrodha tree: an extremely tiny seed gives rise to a tree that spreads out vast and wide, with hundreds of thousands of branches. What do you think: are the seed and the tree similar in size?' Mahauṣadha said: 'World-Honored One, the seed and the tree are as vastly different in size as a pore in a lotus fiber compared to the expanse of space.' 'Just so, Mahauṣadha. The tree sought within the seed cannot be found; yet if not for the seed, the tree would not grow. A tiny nyagrodha seed can produce a great tree; a tiny consciousness can produce a large body. Seeking the body within consciousness, the body cannot be found; yet apart from consciousness, the body does not exist.' Furthermore, the Vyāsa-paripṛcchā-sūtra (Poyesuo wen jing) says: 'The Buddha said: Furthermore, Great Ṛṣi, this consciousness is subtle, without color and without substance, and is not visible. Consciousness is not material, nor does it have blue or other colors. There are no faculties within form; yet if consciousness is separated from the faculties, there are no cognitive spheres. If someone feels agitation, alarm, and terror in their mind, or doubts and deliberates, all such things are the power of consciousness.'

75.16

Question: The rising and sinking in the six destinies are all consciousness-only; what are the characteristics of initial birth into good and evil destinies?

75.17

Answer: Dependent on the support of one's merits, the retributions are not uniform. When superior merits support consciousness, the objective realm is vast; when inferior merits support consciousness, the marks are minute. The *Xianshi jing* says: Mahauṣadha further said to the Buddha: "World-Honoured One, when sentient beings cast off their bodies, how are they born among the heavens, and even how are they born in the hells and the like?" / The Buddha said: "Mahauṣadha, at the time of death, for sentient beings supported by meritorious karma, they discard their original sight and obtain celestial subtle sight. With celestial subtle sight, they see the six desire heavens, and down to the six destinies. They see their bodies shaking; they see heavenly palaces, as well as the Delightful Garden, the Mixed Flower Garden, and so forth, even as if sleeping yet not sleeping, peacefully giving up their lifespan. As they are about to give up their lifespan, a heavenly father and heavenly mother sit together on one seat. In the hands of the heavenly mother, a flower spontaneously emerges. Seeing the flower, the heavenly mother turns to tell the heavenly father, 'This is exceedingly auspicious and meritorious, a rare and superior fruit! Heaven should know now: the joy of welcoming a son will soon arrive.' The heavenly mother then shakes and plays with the flower with both hands. While she is playing with the flower, [the being's] life comes to an end. The markless consciousness casts off the sense faculties, grasps the karma of the objective realms, casts off the elements (dhātus), and grasps the affairs of the elements. It shifts into its retribution, just like mounting a horse—discarding one and mounting another; like the sun-stone drawing forth light; like wood generating fire; and like the moon's reflection appearing in clear water. When consciousness is supported by good karma, shifting into heavenly retribution, like the pulse-wind moving, it quickly takes lodgement inside the flower. The heavenly father and heavenly mother sit together and gaze upon it. For seven days, the desire-wind of nectar blows upon the flower. With jewelled earrings adorning the body, glittering and shining brilliantly, a heavenly child, clear and pure, appears in the heavenly mother's hand." / Mahauṣadha said to the Buddha: "World-Honoured One, how does the formless consciousness, relying on the power of causes and conditions, give rise to that which has form? How does that which has form abide within causes and conditions?" / The Buddha said: "Mahauṣadha, it is like the combination of pieces of wood striking each other to generate fire: this fire cannot be found within the wood, nor can it be found if the wood is removed. Fire is born from the harmony of causes and conditions; if causes and conditions are incomplete, the fire does not arise. If one searches for the characteristics of fire within the wood and the like, one finds it cannot be seen. Yet everyone sees fire come forth from wood. In this way, Mahauṣadha, relying on the harmony of the causes and conditions of parents, consciousness produces a body with form. Within the body with form, consciousness cannot be found; and apart from the body with form, neither is there any consciousness. / Mahauṣadha, it is like fire when it has not yet emerged: the characteristics of fire do not appear, nor is there any sensation of warmth—all characteristics are absent. In this way, Mahauṣadha, if there is not yet a body, the consciousness's feeling, conception, and formations do not appear at all. / Mahauṣadha, it is like seeing the solar disc shining brightly, yet ordinary persons do not see the sun's substance—whether it is black, white, yellow-white, or yellow-red, none of them can know. Only through its functioning—heating, illuminating, rising, setting, and orbiting—do they know that there is a sun. Consciousness is also like this: through its various functionings, one knows that consciousness exists." / Mahauṣadha said to the Buddha: "What are the functionings of consciousness?" / The Buddha said: "Mahauṣadha, sensation, perception, conception, formations, reflection, anxiety, and distress—these are the functionings of consciousness. Furthermore, good and unwholesome karma perfumes it to become seeds, and its functioning manifests consciousness." / Mahauṣadha said to the Buddha: "How is it that once consciousness separates from the body, it immediately receives another body? When consciousness has cast off the old body and has not yet received the new body, at that precise moment, what mark does consciousness take on?" / The Buddha said: "Mahauṣadha, suppose there is a man, long-armed and valiant, wearing sturdy armour, riding a horse swift as the wind into the battle array. When weapons clash, his mind is confused and he falls from his horse, yet with swift martial skill, he immediately leaps back up. Consciousness casting off the body and immediately receiving a body is also like this. Again, it is like a fearful person who sees the enemy, becomes terrified, and flees on horseback; consciousness, supported by good karma, seeing the heavenly parents sitting together on the same seat, quickly takes lodgement to be born there, also like this. / Mahauṣadha, as you asked, when consciousness has cast off the old body and has not yet received the new body, at that precise moment, what mark does consciousness take on? Mahauṣadha, it is like a person's reflection appearing in water: it has no substantiality to be grasped, yet its hands, feet, face, eyes, and various shapes are no different from the person. Substance and physical activity are entirely absent in the reflection; it has neither cold nor heat, nor any sensations, nor fatigue. It lacks physical aggregates and great elements, and has no spoken words, nor sounds of suffering or joy. The mark of consciousness having cast off the old body and not yet received the new body is also like this. Mahauṣadha, this is how one supported by good fruits is born among the heavens." / Mahauṣadha said to the Buddha: "How does consciousness take birth in hell?" / The Buddha said: "Mahauṣadha, those who practice evil karma enter hell. You should listen attentively. Mahauṣadha, sentient beings here who have accumulated unwholesome roots, at the time of their life's end, generate this thought: 'My present body is dying; I am abandoning my parents, relatives, and loved ones,' experiencing immense distress. They see the various hells and see their own bodies destined to enter them; they see their feet above and their heads inverted downward. They also see a place of pure blood on the ground. Having seen this blood, their minds develop a craving for it. Due to this craving mind, they are immediately born in hell. Through the causal power of rotten, foul water and putrid filth, consciousness takes lodgement therein. For example, in foul, stinking places—spoiled curds, spoiled liquor, and various stenches—worms are born due to these causes. Those who enter hell and take birth relying on foul things are also like this." / The *Prajñāpradīpa-śāstra* states: "Concerning the continuity from death-existence to birth-existence, it is like the transmission of scriptures, the passing of a lamp, the pressing of a seal, the appearance of an image in a mirror, an echo in the sky, the reflections of the sun and moon in water, a seed producing a sprout, or a person seeing sour fruit and salivating. Thus, when the subsequent aggregate arises in continuity, there is no intermediate existence going back and forth, conveying this to that. Therefore, the wise should understand it in this way." / Therefore we know that consciousness appears dependent on karma, and objective realms arise following citta. Who forged the sharp blades on the Mountain of Swords? It was not someone else who caused the flowers to bloom on the waters of virtue. Discerning the fruit, one knows the cause; seeing the branches, one recognizes the root. Hence it is said: citta can make a buddha; citta makes sentient beings; citta makes the heavenly realms; citta makes the hells. When citta is differentiated, a thousand distinctions contend to arise; when citta is level, the dharmadhātu is completely serene. When citta is ordinary, the three poisons entangle it; when citta is noble, the six supernatural powers are unhindered. When citta is empty, the one path is pure; when citta exists, ten thousand realms cross in profusion. Like a valley echoing sound—a forceful voice brings a fierce reverberation; like a mirror reflecting a form—a bent shape casts an indented reflection. / By this we know that the ten thousand practices stem from citta; everything depends on oneself. If the internal is empty, the external will never be solid; if the external is fine, the internal will never be coarse. A good cause will ultimately encounter good conditions; evil conduct can hardly escape evil realms. Treading on clouds and mists and drinking sweet nectar are not bestowed by another; lying in smoke and flames and devouring pus and blood are entirely of one's own making. They are not produced by heaven, nor do they emerge from earth; it is solely the very first thought that brings about this ascent or descent. / If you desire peace and harmony without, merely cultivate tranquillity within. When citta is empty, the realm is quiescent; when a thought arises, dharmas are born. When water is turbid, waves are dark; when the pool is clear, the moon is bright. The essential of cultivation does not go beyond this. It may be called the gate of all subtleties, the treasury of all spirits, the root of ascent and descent, the source of misfortune and fortune. Just rectify your own mind; why doubt other realms? / For this reason, apart from the sinful action, meritorious action, and unmoving action of sentient beings, there is ultimately no karmic retribution of suffering and joy in the three realms. If apart from the seeing, hearing, perceiving, and knowing of sentient beings, how could there be the objective realms of the aggregates, bases, elements, and so forth? As the *Mahāprajñāpāramitāsūtra* says: The Buddha said, "Whether dreaming or awake, necessarily within the dharmas of seeing, hearing, perceiving, and knowing, there is the operation of discriminative wisdom. Due to this, defilement arises, or purity arises. If there are no dharmas of seeing, hearing, perceiving, and knowing, there is no operation of discriminative wisdom, nor is there defilement or purity." / Therefore we know that dreaming and waking are consciousness-only; defilement and purity stem from citta. This is the source honoured by former sages and later scholars alike, and pointed to identically by thousands of sūtras and ten thousand treatises. As a verse in the *Laṅkāvatārasūtra* says: / Sentient beings, vases, and the like, / All their various appearances, / Though internal and external differ, / All arise from citta. / If only not a single thought arises, the various conditions naturally cease. Hence it is said: "When not a single thought of the mind arises, the six faculties are completely without fault." And it is also said: "When one mind does not arise, the ten thousand dharmas are without blame." / Nowadays, people loathe birth and worry about old age; as they think, so they act. Casting off delusion and casting off the body, karmic fruits are constantly renewed. If one can comprehend birth as unborn and know delusion as non-delusion, with a single thought citta is quieted, and ten thousand worries are together dissolved. It is like what is said: fearing shadows and fearing footprints, the more one runs, the more exhausted one becomes; but by sitting upright in the shade of a tree, the footprints vanish and the shadow disappears. Thus we know that realizing citta is just cessation—there is no other method. / As the ancestral master said: "Everything stems from citta; heterodoxy and correctness lie within oneself. Not thinking of a single thing is precisely the original citta. The wise can know this; there is no other practice." Therefore our fundamental teacher said: "This matter can only be known by me alone."

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Record of the Mirror of the Source, Fascicle Seventy-Five

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Printing blocks carved by the Director of the Branch Office of the Great Canon in the wushen year.

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宗鏡錄 — Classical Chinese