宗鏡錄 75.7

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.