宗鏡錄 79.7

79.7

Answer: For a single period, sense faculties and sense objects conventionally exist but truly are non-existent; ultimately, neither self nor other is apprehendable at all. Furthermore, if one determinately clings to the true as existing and the conventional as non-existent, one commits the two slanders of superimposition and deprecation. It is only when the two truths are jointly unified that one perfectly understands the one mind. As an objection in the *Buddha-Nature Treatise* (*Foxing lun*) states: "If all dharmas lack a real nature, this contradicts direct perception (pratyakṣa), and that which is practiced and that which practices could not be attained. I now directly see that sound and the ear confront each other, whereby hearing is obtained; hence we know [things] are not empty." The explanation says: This assertion is incorrect. Why? The intrinsic nature of that which practices, that which is practiced, and direct perception are all unattainable; intrinsic nature is not established. If a single nature is not established, how could multiple natures be established? Moreover, as for what you said about how direct perception could be established: I now establish direct perception to reveal and clarify the two emptinesses. Because all dharmas are empty, intrinsic nature cannot be attained. Just as when seeing illusory occurrences and illusory objects, what is seen by direct perception does not exist in reality; all dharmas are likewise: they do not exist as seen, and yet there is that which is seen. Because their substance is unreal, they do not exist; because of direct perception, they are not non-existent. Because their substance is non-existent, the meaning of emptiness is established; because of direct perception, nominal existence is not lost. It also says: Regarding the characteristics of the dependent nature (paratantra-lakṣaṇa), there are the superimposition and deprecation of the grasping and the grasped. Due to understanding this nature, such clinging does not arise. If one sees the true as existent, that is superimposition, called the view of permanence. If one sees the conventional as determinately non-existent, that is deprecation, called the view of annihilation. Because there is only the consciousness that resembles sense objects, there is no separate grasper or grasped. Because there is no grasper or grasped, there is no clinging of superimposition. Because there is the consciousness resembling sense objects, there is no clinging of deprecation. If one knows that external objects are consciousness appearing deceptively, they are not non-existent. If one comprehends that external characteristics are fundamentally empty like an illusion, they are not existent. Being not non-existent, the conventional truth is not destroyed; being not existent, the ultimate truth is not concealed. Therefore, the true and the conventional are fused and identical yet constantly distinct; emptiness and existence appear together yet are perpetually the same. Only then does one transcend feelings of conceptual proliferation (prapañca) and begin to accord with the purport of the one mind. As the *Mahāprajñāpāramitāsūtra* says: When this chapter on the Perfection of Wisdom was spoken, the Buddha was amidst the four assemblies, gods, humans, dragons, ghosts, spirits, kiṃnaras, mahoragas, and so forth. Before the great assembly, he manifested the transformation of psychic power. The entire great assembly saw the Buddha Akṣobhya surrounded by the saṅgha of monks preaching the Dharma... up to: At that time, the Buddha withdrew his psychic power, and the entire great assembly no longer saw the Buddha Akṣobhya, the śrāvakas, the bodhisattva-mahāsattvas, or his land; they did not confront their eyes. Why? Because the Buddha had withdrawn his psychic power. At that time, the Buddha told Ānanda: "So it is, Ānanda: all dharmas do not confront the eyes; dharmas and dharmas do not see each other; dharmas and dharmas do not know each other. So it is, Ānanda: just as the disciples, bodhisattvas, and land of the Buddha Akṣobhya did not confront the eyes, so it is, Ānanda: all dharmas do not confront the eyes; dharmas and dharmas do not know each other; dharmas and dharmas do not see each other. Why? All dharmas are without knowing and without seeing, without action and without motion; they cannot be grasped and are inconceivable. Like illusory persons, they are without sensation and without perception, without reality. When a bodhisattva-mahāsattva practices thus, this is practicing the perfection of wisdom." The explanation says: One who practices prajñā directly understands the wisdom-nature of the one mind. One comprehends that form has no shape and is not an object of the eye, up to reaching that the substance of dharmas is tranquil and is not known by the mind (manas). They merely appear temporarily in accordance with citta and vanish again in accordance with citta; hence it is said that all dharmas are without knowing and without seeing. The *Mahāprajñāpāramitopadeśa* says: "Characteristics cannot know characteristiclessness, just as a knife, however sharp, cannot cleave empty space. That characteristiclessness cannot know characteristics means: some say that inner wisdom has no determinate characteristics, while outer conditioned dharmas have determinate characteristics, and the mind arises following conditions; therefore it is said that characteristiclessness should not know characteristics. For example, when there is no knife, even though there is an object, there is no knife to chop it." From this we know that if citta exists and objects do not, there is also no knowing or seeing. If citta does not exist and objects do, there is also no knowing or seeing. If citta and objects both exist, each lacks intrinsic nature; since each does not know, how could their combination constitute seeing? If citta and objects are both non-existent, there is also no knowing; when seeing existence is not even known, how could non-existence constitute seeing? Thus citta and objects are both empty, and the myriad existents are completely tranquil. This being so, when there is not even a single dharma secretly joining and harmonizing, how could there be faculties and objects confronting each other in mutual opposition? All diverse opposing and conforming objects are the measures of the one mind; there is neither hindrance nor liberation. For example, water does not wash water, and fire does not extinguish fire. Why? Because they are of one substance, they do not oppress or extinguish each other. Only if there were different dharmas would there be an antidote. Now, if one only first attains the purport, one will naturally accord with tathatā. Therefore the sūtra says: "Dharmas follow tathatā by having nothing to follow." If there were something followed, there would be a distinction of that which follows. Since there is nothing followed, there is also nothing that follows. Therefore, outside of dharmas there is no tathatā, and outside of tathatā there are no dharmas. Hence the sūtra says: "Proper attention (yoniśomanaskāra) corresponds equally to all dharmas; this is to be replete with all Buddha-dharmas." The *Huayan Commentary* (*Huayan shu*) says: "Taking suchness as the Buddha, there is no object that is not suchness." The *Larger Prajñāpāramitāsūtra* replies to Sadāprarudita: "The suchness of all dharmas is precisely the Buddha." The *Diamond Sūtra* says: "The Tathāgata is the meaning of the suchness of all dharmas." Since suchness is taken as the Buddha, all dharmas are suchness; what dharma is not the Buddha? If one has faith in the one suchness, this is awakening to the fundamental dharma, generating determinate understanding, and entering the gate of sovereignty. As the *Huayan Treatise* (*Huayan lun*) says: The sūtra states: "Good son, I have attained the power of sovereign and determinate understanding; the eye of faith is pure, and the light of wisdom shines brilliantly. I universally observe objects, free from all hindrances. Skillfully examining, the universal eye is clear and penetrating; endowed with pure conduct, I go to all the Buddha lands of the ten directions to revere and make offerings to all Buddhas." This shows presenting the fundamental fruit-dharma so that ordinary beings may joyfully have faith and practice it; from the initial generation of the mind, practicing and habituating, when the work of the ten stages (daśabhūmi) is finished, one only then accords with and reaches this initial, original model fruit-dharma. It is also accomplished through time not shifting, wisdom not differing, compassion not differing, and vows and practices not differing within the dharmadhātu. Because one practices within the great wisdom of the dharmadhātu without extension or brevity, unlike emotional understanding, those who practice should not engage in cultivation and study by making distinctions of extended or brief time periods. One must skillfully observe the substance and function of the dharmadhātu, and not, like worldly sentiment, reckon a single kṣaṇa or reckon three asaṃkhyeyas, because within the dharmadhātu there is entirely neither long nor short, neither far nor near. Practicing in accordance with the Dharma through this understanding and practice, one skillfully illuminates arising and ceasing across all objects, causing clingings to be exhausted so as to accomplish the great function of wisdom. Toward one's own citta and objects, do not constrain them in vain; just know how to let go, follow the nature, and be completely at ease. Habituating oneself to this contemplative illumination, when clingings are exhausted wisdom appears, arising and ceasing naturally cease, and the defilements of karma naturally become pure. One unifies with the Buddha's realm and becomes identical with the Tathāgata's mind. The Buddha-view naturally converges; it is not by grasping and holding, or casually applying other antidotes that drive the mind mad and confused. Just clearly illuminate citta and objects for oneself; when views blend, clingings and karma fade away. When views vanish and clingings fade, the myriad dharmas are fundamentally unblemished; wisdom and objects are brilliantly luminous, which is named the Buddha-land. Do not trouble yourself to forcibly generate views and clingings, sinking forever of your own accord; what you do brings your own misfortune, which cannot be given by another.