宗鏡錄 76

English (machine translation) 76

Language: English

76.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery

76.2

Now, discussing the truth and delusion, birth and death of a single lifetime: in terms of phenomena, is there a beginning and an end, or not?

Answer: In the supreme truth, there is not even birth and death; how could there be a beginning and an end? In accordance with conventional truth, following the views of sentient beings, birth and death are spoken of falsely. As an ancient worthy said: "Truth and delusion follow each other; it is difficult to fathom their beginning and end." / Explaining this: if one says that delusion comes first and truth comes later, then truth would have a beginning. If one says that truth comes first and delusion comes later, from what would delusion arise? If delusion arises based on truth, then truth would also not be truth. If the substance of delusion is itself truth, then delusion is also beginningless. To refute a primary origin, the word 'beginningless' is posited. Since a beginning does not exist, from where could an end be established? With neither end nor beginning, how could there be a middle? / Therefore the *Mūlamadhyamakakārikā* says: / That which is spoken by the Great Sage: / An ultimate limit cannot be found; / Birth and death have no beginning, / Nor do they have an end. / If there is neither beginning nor end, / How could there be a middle? / Therefore herein, / Sequence and simultaneity are also non-existent. / Truth and delusion are both eliminated; only then are truth and delusion spoken of. When truth and delusion interpenetrate, how can beginning and end be fixed?

76.4

Question: As stated above, the evil karma of birth and death is immeasurable and limitless. The moment one comprehends this citta, does one attain simultaneous liberation from it all, or not?

76.5

Answer: There is indeed this principle, but it depends entirely on the person. If their obstacles are thin and their hindrances light, they directly realize and directly enter; if their conditions are deep and their capacities ripe, they suddenly awaken and suddenly cultivate, like brightness arising on a clean mirror, or the moon shining clear when clouds part. But if their defilements are thick and their habits heavy, their contemplation is weak and their minds unsettled. Though they believe in and understand the one mind, the gate of practice is difficult to establish. They have the defilements of the eight kinds of false discrimination, like a dense net and thick forest; they possess the gates of the six kinds of binding, like solid ice and sticky glue. Were it not for great power, how could they resolve and sever them? As the Bodhisattvabhūmi (*Chidi lun*) states: "There are eight kinds of false discrimination: First, false discrimination of self-nature—that is, grasping at phenomena such as form as each possessing its own intrinsic substance. Second, false discrimination of distinctions—that is, grasping at form and so forth as having distinctions such as visible and invisible, with resistance and without resistance. Third, false discrimination of apprehension and accumulation—that is, grasping at self and sentient beings within the aggregates, and giving rise to fixed grasping at solidity within an army, a forest, and so forth. This single discrimination comprises, first, grasping at person, and second, grasping at phenomena. Fourth, false discrimination of the view of self—conceiving a self where there is no self. Fifth, false discrimination of what belongs to a self—that is, grasping at the functions of a self. Sixth, false discrimination with mindful desire—that is, discriminating by taking delightful, pure objects as conditions. Seventh, false discrimination without mindful desire—that is, discriminating by taking repulsive, impure objects as conditions. Eighth, false discrimination contrary to both—that is, discriminating by taking neutral objects as conditions." According to the sūtras and treatises, there are six kinds of binding. Discussing first the two kinds of binding of mind and objects: First is the binding of association; second is the binding of objective condition. Kleśas are minds and mental factors; when they arise, they must depend on the principal mind. Mental factors defiling the mind is called the binding of association. Mental and mental-factor phenomena are both able to take objects as conditions; when objects cannot be separated from attachment, this is called the binding of objective condition. Next, regarding the four kinds of binding in the three realms: first is greed (rāga); second is anger (dveṣa); third is the attachment to views (dṛṣṭiparāmarśa); fourth is the attachment to rules and rituals (śīlavrataparāmarśa). The two bindings of greed and anger prevent sentient beings from leaving the desire realm; the treatise masters give the analogy of jailers guarding a prison. The two bindings of attachment to views and attachment to rules and rituals prevent sentient beings from leaving the form and formless realms. How so? Attachment to views grasps the inferior as superior: grasping the station of neither-perception-nor-non-perception and the heaven of non-perception, and grasping them as liberation and nirvāṇa, is called attachment to views. As for attachment to rules and rituals, it conceives a cause where there is no cause: grasping the absorption of neither-perception and the absorption of non-perception, as well as the chicken precepts, as causes for rebirth in heaven or causes for liberation—this is called grasping at precepts and prohibitions. Due to these two bindings, sentient beings cannot escape the form and formless realms. With such false discrimination and binding as described above, aside from those of superior faculties who cultivate suddenly, one must rely on the power of clear realization (abhisamaya) through the stages. As explained in the sūtras, clear realization has six aspects. "Clear" (現) means manifesting directly before one; "realization" (觀) means contemplation and observation—that is, the true principle is constantly manifest before one, and wondrous wisdom is constantly able to contemplate and observe it, without interruption, functioning spontaneously in accord. The Yogācārabhūmiśāstra states: "First is clear realization through reflection (cintā-abhisamaya): that is, superior reflective wisdom brings about the warmth stage and so forth; contemplating all phenomena in the four paths of applied practice (prayogamārga) is called clear realization. Second is clear realization through faith (śraddhā-abhisamaya): that is, pure faith directed toward the Three Jewels, both mundane and supramundane; this assists clear realization, causing it not to regress, and thus receives the name of clear realization. Third is clear realization through morality (śīla-abhisamaya): that is, the uncontaminated morality associated with the path, which can remove the defilements of breaking precepts and cause contemplation to become increasingly luminous; this is also called clear realization. Fourth is clear realization of truth through wisdom (jñāna-satya-abhisamaya): that is, the two wisdoms—the fundamental and the subsequent—taking the ultimate and conventional truths as conditions; ultimate and conventional are the two truths. Fifth is clear realization of the limits [of truth] (sīma-abhisamaya): that is, following the contemplation of truth through wisdom, contemplating all conditions to establish mundane and supramundane wisdom. Sixth is clear realization of culmination (niṣṭhā-abhisamaya): that is, the wisdom of the ultimate stages, such as the knowledge of exhaustion and non-arising." Ancient commentators explain: "As for the clear realization through reflection mentioned above, whatever wisdom belongs to the stages of provisions and applied practice can only suppress, but cannot yet sever [defilements]. From the first bhūmi upward, the clear realizations through faith, morality, truth through wisdom, and the limits [of truth] directly sever [defilements] in their corresponding bhūmi and suppress them in subsequent bhūmis. The single clear realization of culmination neither suppresses nor severs." This severing has two kinds: first is severing by common characteristics; second is severing by self-characteristics. If, at the time of severing delusion and realizing principle, one adopts the mental aspect of emptiness and the mental aspect of non-self, this is called common characteristics. Because emptiness and non-self pervade all four noble truths, it is called severing by common characteristics. If, at the time of severing delusion and realizing principle, one adopts the mental aspect of the quiescent cessation of tathatā, which does not pervade all truths but resides exclusively in the truth of cessation, this is called severing by self-characteristics. Furthermore, there are three kinds of severing: First is severing of self-nature: just as a lamp destroys darkness, when wisdom arises, the self-nature of the dark obscurations of kleśas should be severed. Second is severing by non-arising: that is, when attaining the emptiness of phenomena on the first bhūmi, one is able to make the painful retributions of the three evil destinies never arise again, and causes the seeds of lacking sense faculties, of possessing both gender characteristics, and of rebirth in the northern continent or the heaven of non-perception among humans to no longer produce future results; this is called severing by non-arising. Third, severing of the binding of conditions means merely severing delusion within the mind: one does not give rise to greed or anger toward external dust-like objects; although taking objects as conditions, one is not defiled by or attached to them; this is called severing of the binding of conditions. Among these three kinds of severing, self-nature and non-arising are both severed spontaneously; both result from the single severing of the binding of conditions, which is able to cause the causes and effects of the three realms not to arise. Furthermore, ancient commentators explain: "Obstacles to wisdom have three gates: First is the obstacle to wisdom itself, which is the mind that discriminates existence and non-existence. Second is the obstacle of substance: when one contemplates the understanding of neither-existence-nor-non-existence, establishing oneself as capable—hence it is called the obstacle of substance. Third is the conception of remedy: that is, within the false consciousness, matching it to tathatā with correct wisdom. Depending on this, the bhūmis have three [divisions]: First, it is severed from the first to the fourth bhūmi, and up to the seventh bhūmi; the fourth, fifth, and sixth bhūmis sever the mind that discriminates and grasps at existence—that is, the arrogance of understanding the Dharma, the arrogance of the body's purity, and so forth. When entering the seventh bhūmi, one severs the mind that discriminates and grasps at non-existence. On the eighth bhūmi and above, one severs the obstacle of substance. On the preceding seventh bhūmi, although the mind that discriminates existence and non-existence has been eliminated, one still views one's own mind as that which is capable of contemplation and tathatā as that which is contemplated. The contemplated tathatā is not identical to the mind, and the mind capable of contemplation is not identical to tathatā. Because mind and tathatā are distinguished, one seeks phenomena outside of mind, and hence effort remains; one establishes mind outside of phenomena, and hence the obstacle of substance exists. When entering the eighth bhūmi from the seventh bhūmi, one breaks through and abandons this obstacle, contemplating that outside of tathatā there has fundamentally never been mind, and outside of mind there is no tathatā. Outside of tathatā there is no mind, and mind is not different from tathatā; outside of mind there is no tathatā, and tathatā is not different from mind. Thus, tathatā and mind are able to merge into identity with the dharmadhātu, vast and unmoving. Because they are not different, one abandons effort in seeking outwardly; no longer establishing spiritual wisdom outside of tathatā, the obstacle of substance is extinguished. Because the obstacle of substance is extinguished, it is called the conception free of obstacles. The third, the conception of remedy, is extinguished only upon reaching Buddhahood. Therefore, when entering the eighth bhūmi, although one is free of the conception of obstacles, the conception of remedy still remains. Practicing on the eighth bhūmi and above, the substance of anutpattikadharmakṣānti becomes progressively more quiescent, causing that conception of remedy to vanish spontaneously moment by moment, reaching full exhaustion only at Buddhahood." Therefore, we know that although the myriad objects are empty, one must attain mindlessness to accord with them. One must not merely speak of emptiness with one's mouth while one's actions abide in existence. Only when object and wisdom correspond, and subject and object are secretly merged, can one unravel the bindings and accord with non-arising. As soon as grasping and attachment arise, they immediately turn into the deeds of Māra. As the Avataṃsakasūtra says: "O sons of the Buddha, bodhisattva-mahāsattvas have ten kinds of Māra. What are the ten? Namely, the Māra of the aggregates, because of giving rise to various graspings; the Māra of kleśas, because of constant defilement; the Māra of karma, because of being able to obstruct; the Māra of the mind, because of giving rise to haughty pride; the Māra of death, because of abandoning the place of rebirth; the Māra of the heavens, because of arrogance and self-indulgence; the Māra of roots of goodness, because of constantly grasping onto them; the Māra of samādhi, because of long relishing its taste; the Māra of good spiritual friends, because of giving rise to an attached mind; the Māra of the wisdom of the Dharma of bodhi, because of not wishing to let it go. These are the ten. Bodhisattva-mahāsattvas should employ expedient means and swiftly seek to distance themselves from them." The commentary explains: "First, regarding the Māra of the aggregates: the body is a vessel for the path, and its substance is identical to the Buddha; how could it directly be a Māra? The name 'Māra of the aggregates' is solely due to grasping and attachment. The nine below follow this pattern; all rely on the subsequent phrase to explain and establish the meaning of Māra. Thus we know that when the mind discriminates, the myriad phenomena are all Māra—how could it be limited to these ten? Therefore, bodhi and the wisdom of Dharma are cited, contrasting the superior with the inferior. When the mind does not discriminate, everything is Buddha; how could one abandon the realm of Māra to seek the realm of the Buddha? Furthermore, while the four Māras are explained directly in terms of substance, the ten Māras are mostly discussed in terms of grasping, with ten signifying inexhaustibility. As for the Dharma of bodhi, it is that which is realized, and wisdom is that which can realize; when subject and object secretly merge, it is named bodhi. If one does not abandon discrimination, the view of bodhi is itself Māra. If one enters the mirror of the source, discrimination vanishes on its own: there is neither the mind capable of realizing, nor the principle that is realized." Furthermore, the Avataṃsakasūtra says: "There is not the slightest phenomenon into which wisdom enters, nor is there the slightest wisdom that enters into phenomena." Therefore, mounting a single arrow of wisdom, one breaks the armies of Māra; wielding a single sword of wisdom, one severs the nets of manifold doubts. This is the power of the mirror of the source; what else need be said? If one does not awaken to one's own mind and has not penetrated this meaning, then even if one cultivates wisdom, one will not enter the perfect and constant; even if one trains in the gates of practice, one will only increase one's arrogance. Because one has not penetrated the Dharma gate of the single boundary, one merely gives rise to discrimination and nourishes avidyā. As the sūtra says: "If one discriminates, 'This is the śrāvaka Dharma, this is the pratyekabuddha Dharma, this is the bodhisattva Dharma, this is the Buddhas' Dharma; this is called pure, this is called impure; this is called the path, this is called non-path'—this is called the arrogance of a bodhisattva." If one enters the mirror of the source, wisdom and practice are both fulfilled: the mountain of arrogance collapses, the waters of greed and moha dry up, sentiments of victory and defeat are exhausted, and distinct karmas vanish. As the "Song of Playing with the Pearl" says: "It disperses the six thieves and incinerates the four Māras, / Destroys the mountain of self and dries up the river of craving. / The nāga girl personally made an offering to the Buddha at Vulture Peak; / The poor son wasted his time with [the jewel] inside his robe."

76.6

Question: The single phenomenon of the five aggregates is both false and true; it serves as the gate of worldly toil and saṃsāra, and also constitutes the path of supramundane bodhi. Now, if we investigate the false, saṃsāra has nowhere to come from. A sūtra says: "No sooner does this aggregate perish than that aggregate arises." Since there is only consciousness and no person, when the prior aggregate perishes, how can the subsequent aggregate arise?

76.7

Answer: The nature of the five aggregates is empty and not eternal, yet it continues in succession without interruption. Being neither eternal nor interrupted is precisely the correct cause. As the Commentary on the Avataṃsakasūtra says, 'The succession of the five aggregates is precisely the correct cause, also called the generative cause.' What is termed the 'correct cause' is the meaning of the Middle Way; the Middle Way is precisely Buddha-nature. That is to say, when the present aggregates cease, the aggregates of the intermediate state (antarābhava) arise. These present aggregates never transform into the five aggregates of the intermediate state; therefore, the present aggregates are not eternal. Just as a seed generates a sprout, the seed does not pass over into the sprout. Although it does not pass over into the sprout, it nonetheless can generate the sprout. Although these present aggregates do not pass over into the subsequent ones, they nonetheless can generate the subsequent ones; therefore, the present aggregates are not interrupted. Furthermore, the five aggregates of the intermediate state do not arise of themselves, nor do they come from elsewhere; due to the present five aggregates, the aggregates of the intermediate state arise. Thus, because the subsequent aggregates are not without cause, the subsequent aggregates are not eternal; and since they are able to continue the preceding ones, the subsequent aggregates are not interrupted. Neither interrupted nor eternal is the nature of the correct cause, which is the meaning of the Middle Way.

Furthermore, according to the Tiantai teachings, there are briefly nine kinds of five aggregates, all of which are devoid of self-substance and only arise following citta. For this reason, a verse in the Avataṃsakasūtra says:

'All realms of sentient beings
are entirely within the three times.
All sentient beings of the three times
abide entirely within the five aggregates.
Karma is the root of the aggregates;
citta is the root of karma.
Mental dharmas are just like an illusion;
the world is also like this.'

As for the nine kinds of five aggregates: The physical and mental constituents of a single lifespan are called the five aggregates of karmic retribution. Neutral perceptions and feelings are the indeterminate five aggregates. Giving rise to views and giving rise to craving are two kinds of defiled five aggregates. Initiating bodily and verbal karma are the two kinds of five aggregates, wholesome and unwholesome. Manifesting transformations is the five aggregates of skillful crafts. For people with the five wholesome roots, there are the five aggregates of expedient means. For those who realize the four fruits, there are the uncontaminated five aggregates. Such various kinds originally emerge from citta.

The Saddharmasmṛtyupasthānasūtra says, 'It is like a painter's hand painting the five colors: black, blue, red, yellow, and white, or pure white. The painting hand is an analogy for citta. The color black is an analogy for hell; blue is an analogy for hungry ghosts; red is an analogy for animals; yellow is an analogy for asuras; white is an analogy for humans; pure white is an analogy for devas.' These six kinds of aggregates are limited only to what is within the realms. If one relies on the Avataṃsakasūtra, it says, 'Citta is like an expert painter, painting the various five aggregates. Inside the realms and outside the realms, throughout all worlds, there is nothing that is not made from citta.'

Physical form and citta of the mundane world can hardly be fully comprehended; how much more so the supramundane—how could it be known by an ordinary mind? When ordinary eyes are clouded by cataracts, they cannot even see what is near; how could they see what is far? If throughout vast kalpas one does not see even a corner within the realms, how much less could one see the periphery beyond the realms? It is like a thirsty deer chasing a mirage, or a mad dog biting at thunder—how could there be any principle of attainment?

Therefore, Nāgārjuna refuted the five aggregates as being identical or different, simultaneous, or preceding and following—all are like mirages, illusions, echoes, and magical apparitions; none are attainable. How could one still cling to the mind-king and mental factors as being simultaneous or at different times? Yet all aggregates and sense-bases inside and outside the realms arise from citta. The Buddha told the monks, 'One dharma subsumes all dharmas; namely, citta.' A treatise verse says:

'In all the world,
there is only name and form.
If one wishes to observe in accordance with reality,
one should simply observe name and form.'

Citta is the root of delusion; its meaning is like this.

The Fuxing ji says, 'If one is to point out the substance of the inconceivable object, contemplating citta is sufficient. Because citta is all-pervading, it subsumes the remaining dharmas.' Moreover, not only does citta subsume all, but all also subsumes citta. Hence the Contemplation of the Four Applications of Mindfulness says, 'Not only is there vijñaptimātra (consciousness-only), but there is also rūpamātra (form-only), śabdamātra (sound-only), and so forth.' Now, proceeding from the broad to the narrow to directly point out the substance of the object: the aggregates, the dhātus, and the āyatanas—all three can serve as objects. Because they are broad and diffuse, and thus difficult to point out, we proceed toward what is specific, setting aside the two—dhātus and āyatanas—to approach the aggregates. This is like leaving behind the rod to approach the foot. Setting aside the four aggregates, we follow the aggregate of consciousness (vijñānaskandha). This is like leaving behind the foot to approach the inch. Because the dhātus and āyatanas subsume what is broad and manifold, and the aggregates are only conditioned phenomena; and because among conditioned phenomena the meaning encompasses both citta and form, we set aside form and preserve citta. The name citta again contains both citta and caitta (mental factors). Now, temporarily contemplating the mind-king, we set aside the mental factors. Thus, with a single thought of citta, the ten realms and three classifications are like the rod; the five aggregates of a single realm are like the foot; and relying solely on the conscious mind is like the inch. If one has comprehended that citta is endowed with all dharmas, only then can one penetrate and enter into all form and citta. Just as each and every foot is nothing other than inches, and each and every rod is nothing other than feet, therefore the rod and the foot are in their entire substance inches. Thus know that whether absolute truth or conventional truth, whether conditioned or unconditioned, not a single land and not a single particle of dust is not citta. Now, the Mirror of the Source gathers together the essential pivot precisely for this reason.

Now, we merely contemplate the aggregate of consciousness. The aggregate of consciousness is citta. Since it arises from citta, it is neither empty nor existent, neither arising nor ceasing, without abiding and without reliance. In the gateway of karmic fruits of birth and death, it is inconceivable. Because causes and conditions coalesce, its characteristics appear to continue in succession, as if there were a controlling agent transmigrating among the destinies. When investigated to the ultimate principle, it is completely devoid of substance. It is like a lodestone attracting iron, or a clear mirror manifesting an image: these are all naturally so as dharmatā; how could there be a sentient being in them?

The Prajñā-prajñaptiśāstra says, 'The cycling of the aggregates and their receiving various distinct destinies is termed the "appropriator" (upādātṛ). Therein, there is no person who can appropriate the various destinies, discarding the present aggregates and receiving subsequent aggregates like casting off old clothes and putting on new clothes. Yet, in reliance on conventional truth, it is just as an image appears due to a material form: the material form does not pass over to the image, yet there is an image appearing. Because of the preceding aggregates, the subsequent aggregates arise in succession: the preceding does not pass over to the subsequent, yet the subsequent continues in succession. Therefore, the bodhisattva has no conception of an appropriator.'

The Mahāparinirvāṇasūtra says, 'It is like a wax seal stamping clay: when the seal and the clay unite, the seal is destroyed and the impression is formed. The impression does not emerge from the clay, nor does it come from another place; through the causes and conditions of the seal, this impression is formed.' The sūtra matches the analogy, saying, 'When the present aggregates cease, the intermediate-state aggregates arise. These present aggregates never transform into the five aggregates of the intermediate state; nor do they arise of themselves, nor do they come from elsewhere. Due to the present aggregates, the aggregates of the intermediate state arise.' Matching the analogy, it says, 'It is like a seal stamping clay: the seal is destroyed and the impression is formed. Although the name is without difference, the times are distinct. Therefore I say that the five aggregates of the intermediate state are not seen by the fleshy eye, but are seen by the divine eye.'

Explanation: The present aggregates are like the seal; the place where the intermediate state arises is conceptually like the clay. The cessation of the present aggregates is called the destruction of the seal; the arising of the intermediate-state aggregates is called the formation of the impression. In this, the intermediate state is again taken as the seal, and being compelled by karma to enter the womb is called stamping the clay. The cessation of the intermediate-state aggregates is called the destruction of the seal; the arising of the future aggregates is called the formation of the impression. Before the karmic seeds are severed, the impression again becomes the seal, and the seal again becomes the impression. Impression and seal mutually bring each other about, never coming to an end. That birth and death are uninterrupted can be understood through the doctrine and the analogy.

Furthermore, it is like the flame of a lamp: the preceding flame draws forth the subsequent flame, and the subsequent flame continues the preceding flame. Continuing in unbroken succession, it seems eternal and seems unitary. Ordinary persons do not comprehend this and either cling to birth and death as eternal, not knowing that the preceding flame is devoid of substance and arises continuously because of the subsequent flame, while the subsequent flame is devoid of substance and is drawn forth in reliance on the preceding flame. Flame after flame is completely empty, their nature inherently tranquil and extinguished. This single thought of citta is also like this: freshly, freshly arising and ceasing; continuously, continuously reincarnating; up to a single thought not abiding, just like the flame of a lamp. Failing to investigate it subtly, they cling to this arising and ceasing as unitary and as eternal. Furthermore, failing to realize that as soon as the preceding flame ceases, the subsequent flame arises in succession, thought-moment after thought-moment continuing in succession without ever an interruption, they may cling to birth and death as annihilated. If one deeply comprehends the principle of causes and conditions, one will naturally not fall into annihilationism or eternalism. Why? Because causes and conditions lack self-nature and are unattainable, they are not eternal; and because causes and conditions lacking self-nature are able to continue in succession, they are not annihilated.

Moreover, these five aggregates are just a single dharma. If one clings to them, turning them into annihilationism or eternalism, that is the view of ordinary persons. If one deconstructs and analyzes them into emptiness, that is a person of the Tripitaka teaching. If one comprehends that the aggregates lack self-nature and embodies this as empty, that is a person of the shared teaching. If one awakens to the fact that these five aggregates are not empty, that they are fully endowed with the Buddha-dharma, and that one cultivates wisdom and severs delusions arising in gradual stages, that is a bodhisattva of the distinct teaching. If one comprehends that this is precisely reality and that there is no other dharma, thought-moment after thought-moment being completely endowed with the ten dharmadhātus, that is a bodhisattva of the perfect teaching. It is like a person of slight fortune seeing gold and taking it to be a snake, while a person of abundant merit grasps a stone and it becomes a jewel. Dharmas have no superior or inferior; people themselves rise or sink. As long as one does not create karma of poverty or wealth, there will never be superior or inferior retributions. As a verse in the Mahāprajñāpāramitopadeśa says:

'The karma of previous lives made by oneself
transforms into various forms.
Empty space suffers no harm;
one without karma is also like this.'

76.8

Question: The succession of birth and death is due to various vāsanās. How many vāsanās are there that can effect transmigration?

76.9

Answer: Ancient commentaries explain that the intrinsic essence of impression (vāsanā) has, in general, three meanings. 'Impression' has a different name but the same essence as 'seed' (bīja). 'Impression' is spoken of in terms of the time of perfuming; 'seed' is designated in contrast to active manifestation. In all, there are three meanings: First, a seed is named an impression. 'Pression' (qì) means a portion of influence; 'im-' (xí) means perfuming. Because it is perfumed by that active manifestation, this portion of influence is obtained. Second, an active manifestation is also named an impression, meaning that it is entirely produced by seeds, being the portion of influence belonging to seeds. Third, an impression is named an impression, just as paper wrapping incense comes to have a portion of fragrance. The Vijñaptimātratāsiddhiśāstra states: 'Perfuming the root consciousness, they arouse their own functional capacities; these very functional capacities are called impressions.' 'Functional capacity' is the meaning of impression; its essence is the seed. Briefly, there are three kinds of impressions: first, impressions of nominal designation; second, impressions of grasping at a self; third, impressions of the members of existence. First, 'impressions of nominal designation' refers to the distinct, direct seeds of conditioned phenomena. Nominal designation is of two kinds: 1. Nominal designation expressing meaning, which is the distinction of sounds that can express meaning; 2. Nominal designation revealing objects, which refers to the citta and caittas that can cognize objects. According to these two kinds of nominal designations, the seeds formed by perfuming act as distinct causes and conditions for conditioned phenomena. Second, 'impressions of grasping at a self' refers to the seeds of falsely grasping at a self and what belongs to a self. Grasping at a self is of two kinds: 1. Innate grasping at a self, which is the grasping at a self and what belongs to a self severed by cultivation; 2. Conceptually differentiated grasping at a self, which is the grasping at a self and what belongs to a self severed by vision. According to these two kinds of grasping at a self, the seeds formed by perfuming cause the distinction between self and other among sentient beings. Third, 'impressions of the members of existence' refers to the karmic seeds that summon the heterogenous maturation of the three realms. The members of existence are of two kinds: 1. Contaminated goodness, which is the karma capable of summoning agreeable fruits; 2. The various non-virtues, which are the karma capable of summoning disagreeable fruits. According to these two kinds of members of existence, the seeds formed by perfuming cause the heterogenous maturation fruits to be distinguished into good and evil destinies. One should know that the impressions of grasping at a self and the impressions of the members of existence are sovereign conditions (adhipatipratyaya) with respect to differentiated fruits. The aforementioned 'impressions of karma as the cause of birth and death' should be known to be none other than the impressions of the members of existence. 'Impressions of the two graspings' should be known to be the two kinds of impressions: grasping at a self and nominal designation. Because they are formed by perfuming through grasping at a self and what belongs to a self, and grasping at nominal designation, both are called 'grasping'. The commentary explains: As for nominal designation expressing meaning, only the sixth consciousness can take its name as an object and give rise to its name; the remaining [consciousnesses] neither take it as an object nor give rise to it. It is solely the distinction of sounds that express meaning, excluding sounds that do not express or indicate, because those are not nominal designations. Names are exclusively indeterminate (avyākṛta). However, names are inflected distinctions upon sound, purely of an indeterminate nature, and cannot perfume to form seeds of matter, mind, and so forth. Yet because of names, the citta conforms to their names, transforming into semblances of the five aggregates, phenomena of the three natures, and so forth, thereby perfuming and forming corresponding seeds. Because seeds arise on account of names, they are termed seeds of nominal designation. All perfumed seeds arise entirely from citta and caittas. The seeds of citta and caittas partly depend on external conditions and partly do not depend on external [conditions]. Those that do not depend on the external are named nominal designations revealing objects; those that depend on the external are named nominal designations expressing meaning. Thus two distinctions are divided. However, the intrinsic essence of a name cannot perfume seeds. As for nominal designations revealing objects, these are the citta and caittas capable of cognizing objects—that is, the cittas such as the darśanabhāga of all seven consciousnesses, not the citta of the nimittabhāga, because [the latter] cannot reveal objects. Therefore, birth and death of delimited portions arises from the principal afflictions; this pertains to ordinary beings. Transmutation birth and death arises from impressions; this pertains to the two vehicles. Although they have severed the principal afflictions, they have not severed the impressions. Herein there are two kinds: first, kleśa-impressions; second, karma-impressions. First, as for kleśa-impressions: for example, Nanda had impressions of desire because in numerous past lifetimes his body had been a king and he was habituated to the five desires. Śāriputra had impressions of dveṣa because in numerous past lifetimes he had taken the body of a scorpion. Pilindavatsa had impressions of māna because in numerous past lifetimes his body had been a great brāhmaṇa, broadly learned and talented, who was arrogant and held things in contempt. Up to the monk Panthaka having residual impressions of moha, and so forth. Second, as for karma-impressions: for example, the monk Gavāmpati ('Cow-Chewer') had in the past been the body of an ox, running about in the forest and brushing against discarded old, torn kāṣāya robes. Due to these causes and conditions, although he attained the fruit of the Path, it was brought about on account of his karma-impressions. Again, for example, Mahākāśyapa danced upon hearing a harp, and Ānanda always enjoyed singing and chanting; both had been musicians in the past, and did so on account of the residue of their karma-impressions. If it is the residual impressions of kleśas, they are the conditions of transmutation [birth and death]; if there are residual impressions of karma, they are the causes of transmutation [birth and death]. The transmutation birth and death that is brought about is the retributive fruit. These people of the two vehicles have not attained the tathāgata's one mind and three dots of nirvāṇa. In the stage beyond learning (aśaikṣa), although their delusions of vision and cultivation are exhausted, whatever ignorance they still possess is entirely the residual impressions of avidyā. It is also named the entrenchment of avidyā (avidyāvāsabhūmi), the hindrance to what is known (jñeyāvaraṇa), and the ignorance as numerous as the sands of the Ganges. Furthermore, for a bodhisattva, there are ten kinds of impressions according to the gate of conversion. The 'Leaving the World' chapter of the Avataṃsakasūtra says: 'Children of the Buddha, the bodhisattva-mahāsattva has ten kinds of impressions. What are the ten? They are: the impression of the bodhicitta; the impression of roots of goodness; the impression of converting sentient beings; the impression of seeing buddhas; the impression of taking birth in pure worlds; the impression of practice; the impression of vows; the impression of the pāramitās; the impression of contemplating the equal Dharma; and the impression of the distinctions among various realms. These are the ten. If bodhisattvas dwell securely in these dharmas, they will forever leave behind all kleśa-impressions and attain the impressions of the great wisdom of the tathāgata, which are wisdom free of impressions.' Thus we know that the two karmas of defilement and purity, and the two gates of ascension and sinking, are all produced from perfuming; they are not obtained without a cause. One ought to diligently cultivate white karma, perfuming with pure dharmas at all times; with effort in thought after thought, the wondrous fruit will naturally be completed. Therefore, within the eight-consciousness store of each and every sentient being, the seeds of the ten dharmadhātus are each fully present; they are fundamentally complete of themselves, not newly produced. Although they constantly perfume within, they must rely on external conditions to be perfumed and aroused. If one hears of the ten unwholesome actions, it perfumes and arouses the seeds of the three evil paths; if one hears of the precepts and goodness, it perfumes and arouses the seeds of humans and devas; if one hears of the [four] truths and conditions, it perfumes and arouses the seeds of the two vehicles; if one hears of the six perfections, it perfumes and arouses the seeds of bodhisattvas; if one hears of the one vehicle, it perfumes and arouses the seeds of all buddhas. Each is aroused first according to where habituation is ripe and thick. Nowadays, people mostly cultivate seeds of the three evil paths; those for humans and devas are still few, so how much less the Buddha vehicle! However, when the hell realm is actively manifest, the Buddha-seed also does not perish; it is merely rendered even further removed. Now that we are already among humans and devas, we must make direct efforts, constantly associating with good spiritual friends, taking joy in listening to the one vehicle, perfuming both internally and externally, and accomplishing it in a single lifetime. Therefore, the verse in which the Buddha admonished Rāhula says: 'Countless sentient beings of the ten directions / Have realized the fruit of the Sugata in thought after thought. / If they are heroes and I am also one, / Why belittle oneself and shrink back?'

76.10

Question: What is the cause of birth and death, nirvāṇa, and the retribution of suffering and pleasure?

76.11

Answer: The tathāgatagarbha is the cause.

76.12

Question: The tathāgatagarbha is untainted and permanently abiding, not a dharma of moment-by-moment production and cessation. How can it serve as the cause for production and cessation?

76.13

Answer: All ordinary beings are deluded on account of awakening; delusion has no intrinsic essence. The Laṅkāvatārasūtra says: 'The Buddha said: "Mahāmati, the seven consciousnesses do not transmigrate, do not experience suffering and pleasure, and are not the cause of nirvāṇa. Mahāmati, the tathāgatagarbha experiences suffering and pleasure together with causes, whether being born or ceasing."' Ancient commentaries explain: The seven consciousnesses arise and cease in thought after thought, and cannot come and go in the six destinies; hence they are called 'not transmigrating'. Because they cease in thought after thought, they do not know suffering and pleasure, and do not serve as the cause for nirvāṇa. Furthermore, the seven consciousnesses arise from conditions and fundamentally have no intrinsic nature; they cannot even serve as the root of the suffering and pleasure of birth and death, how much less could they act as the cause for nirvāṇa! This clarifies that the tathāgatagarbha constantly causes the various consciousnesses to know suffering and pleasure. If the seven consciousnesses lacked the tathāgatagarbha, their intrinsic essence would cease in thought after thought and would not know suffering and pleasure. Depending on the tathāgatagarbha, they therefore know suffering and pleasure; this is called the tathāgatagarbha experiencing suffering and pleasure. The substance of the tathāgatagarbha does not experience suffering and pleasure. The statement 'together with causes' means that the tathāgatagarbha is together with the cause of the suffering and pleasure of birth and death of the seven consciousnesses, arising and ceasing in thought after thought. It also states: The seven consciousnesses are impermanent, arising and ceasing in thought after thought; as soon as they arise, they immediately perish. How could they transmigrate? Having no intrinsic essence of their own, they therefore do not experience suffering and pleasure. Since they are not the support of defilement, neither are they the support of untainted nirvāṇa. The tathāgatagarbha is truly permanent and all-pervasive, yet within the six destinies, delusion regarding this can cause it to adapt to conditions and accomplish phenomena, experiencing the fruits of suffering and pleasure; it is together with the seven consciousnesses, hence called 'together with causes'. Because it does not preserve its own nature and is thus accomplished, the seven consciousnesses depend upon this to undergo production and cessation; this is called 'whether being born or ceasing'. This clarifies that the tathāgatagarbha is precisely tathatā adapting to conditions, and therefore experiences suffering, pleasure, and so forth. Another commentary explains: Because the root harms the branches, causing the branches to be empty, there is nothing that can transmigrate. As for only the tathāgatagarbha experiencing suffering and pleasure: because the branches harm the root, it does not preserve its own nature, and its pure substance adapts to conditions to become existent. If they are in accord, they are like the blending of water and milk, constantly and perpetually sharing the same vessel. If they are in opposition, they are like the enemies of one's father and mother, not dwelling under the same heaven. Furthermore, upon preservation there is the meaning of non-preservation; upon abolition there is the meaning of non-abolition. If there were only abolition without non-abolition, form and emptiness would both perish, and there would be nothing that could be mutually identical. Because of non-abolition, although they are mutually identical, form and emptiness remain distinctly apparent. If there were only preservation without non-preservation, form and emptiness would each have a fixed nature and could not be mutually identical. Because there is non-preservation, although distinctly apparent, they can be mutually identical. Just as the non-obstruction of the two gates of tathatā and production-and-cessation in the Awakening of Faith is solely the one mind, this concludes and returns to the Awakening of Faith: depending on the dharma of the one mind, two kinds of gates are established. Therefore, one must be fully endowed with both meanings to be called 'complete-division consciousness-only'.

76.14

Question: Fascicle nine of the Vijñaptimātratāsiddhi also states that its basis of transformation (āśrayaparāvṛtti) has two kinds: first, the basis that sustains seeds, which is the eighth consciousness; second, the basis of delusion and awakening, which is tathatā. Why do you say that, relying on the eight consciousnesses of production and cessation, there is only the sustaining support of mind and objects?

76.15

Answer: Although that text speaks of the basis of delusion and awakening, it is not the very sustaining of seeds by mind and objects, because tathatā is unchanging and does not transform into the myriad objects following the mind; it is merely that regarding which one is deluded. Later, when returning to purity, it is not that the characteristics are subsumed to be identical to tathatā; it is merely that which is awakened to. Now, the sustaining support of mind and objects is precisely true and false not having two substances; hence it is called the one mind. According to the difference in meaning, it is divided into two meanings, and two distinct gates are spoken of. Therefore the treatise states: 'However, these two gates each completely subsume all dharmas, because these two gates are not separated from one another.' Therefore the Śūraṅgamasūtra states: 'Production, cessation, going, and coming are fundamentally the tathāgatagarbha.' People of the present day only believe that there is production and cessation, but do not believe that there is the tathāgatagarbha. They do not know that birth and death has a name but no substance, whereas the tathāgatagarbha has a name and has substance. One should only follow the real, and must not rely on the void. Relying on the void, one errantly grasps at what is fitting [to delusion]; following the real, one is sealed and approved by the Buddha.

76.16

Question: In discussing that the mind contains the teachings of the Dharma, what is the dharma-gate of the one mind and four noble truths?

76.17

Answer: The teaching of the four noble truths (caturāryasatya) extends horizontally across and penetrates vertically through all things; there is no dharma it does not contain, and no teaching it does not exhaust. Now, following the Tiantai teaching, when it is said that the one mind is endowed with the uncreated four noble truths: in a single thought-moment of the mind, being endowed with the suffering of the ten realms is called the truth of suffering; being endowed with the delusions of the ten realms is called the truth of origination; that suffering is itself nirvāṇa is called the truth of cessation; that delusions are themselves bodhi is called the truth of the path. This addresses solely the four noble truths of the one mind. Furthermore, across the four teachings there are four kinds of four noble truths: the Tripiṭaka teaching has the four truths of arising and ceasing; the shared teaching has the four truths of non-arising; the distinct teaching has the immeasurable four truths; and the perfect teaching has the uncreated four truths. Here we discuss only the uncreated four noble truths of the perfect teaching. The *Mohe zhiguan* says: 'Dharma-nature and all dharmas are neither two nor different. If this is so even of ordinary dharmas, how much more so for the two vehicles? To seek true reality apart from ordinary dharmas is like avoiding this space to seek space over there. Ordinary dharmas are themselves true dharmas; one need not abandon the ordinary to turn toward the noble.' A sūtra says: 'Samsāra is itself nirvāṇa; a single color or scent is nothing other than the Middle Way.' These are the uncreated four noble truths. Furthermore, the *Fahua xuanyi* says: 'Because one is deluded about the principle, bodhi is kleśa, which is called the truth of origination; nirvāṇa is samsāra, which is called the truth of suffering. Because one is capable of understanding, kleśa is itself bodhi, which is called the truth of the path; samsāra is itself nirvāṇa, which is called the truth of cessation. Right within phenomena is the Middle; without thought or conceptualization, there is no one who creates or fabricates, and therefore it is named "uncreated". It is also called the one true truth. The "one true truth" is free from falsity, free from inversion, and is eternity, bliss, self, purity, and so forth; hence it is named the uncreated four noble truths.' A verse of the *Lotus Sūtra* says: 'Further, through different skillful means, / I help reveal the primary truth.' It also says: 'Only this one thing is real.' This is the uncreated one true truth. Because the nature of tathatā is the reality of one's own citta, it is named the one true truth. Perfected in every thought-moment, what more is there to be created? Hence they are called the uncreated four noble truths. Thus, the eight thousand śrāvakas in the assembly of the *Lotus Sūtra* perceived the tathāgata-nature; like harvesting in autumn and storing in winter, there was nothing more to be done. Because they reached the source, it is naturally so. If one has not yet seen the nature, one must not calmly fold one's hands and imitate being without creation and without cultivation. One must directly wait until the water arrives and the ditch is formed, functioning naturally and spontaneously. Therefore, simply by comprehending the one mind, it is naturally uncreated, not forced. Thus it is said that the aggregates and sense bases are all suchness; there is no suffering to be abandoned. Ignorance and defilement are themselves bodhi; there is no origination to be severed. The marginal and deviant are all centered and upright; there is no path to be cultivated. Samsāra is itself nirvāṇa; there is no cessation to be realized. Because there is neither suffering nor origination, there is no mundane world; because there is neither path nor cessation, there is no supramundane world. It is purely the one true mark, and outside the true mark there is no other dharma whatsoever. Furthermore, the *Wenshu daoxing jing* says: 'The Buddha told Mañjuśrī: "If one sees that all dharmas have no arising, that is understanding the truth of suffering. If one sees that all dharmas have no abiding, that is being able to sever origination. If one sees that all dharmas are ultimate nirvāṇa, that is being able to realize cessation. Mañjuśrī, if one sees that all dharmas have no self-substance, that is cultivating the path."'

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宗鏡錄 — Classical Chinese