[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 81 # 宗鏡錄 81 English (machine translation) 81 - **Language:** English ### [81.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple ### [81.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.2) Now, tathatā and the one mind are the impartial dharmadhātu. Because sentient beings do not understand, they falsely undergo sinking and drowning. Now, having awakened to this source, one wishes to enter the stage of complete enlightenment: within the gate of adorning with the six pāramitās and myriad practices, by what dharma does one aid the path and maintain it, so as to swiftly achieve accomplishment? ### [81.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.3) Answer: If we speak of adornment, it is nothing other than the two activities of merit and wisdom. Among the six pāramitās, the first five are the karma of meritorious virtue, and the final prajñā is the karma of wisdom. Among the first five karmas of meritorious virtue, the single gate of dhyāna-concentration is the utmost pivot. This was explained broadly earlier; now it will be stated once again. The single gate of dhyāna-concentration compiled in this Mirror of the Source is expounded purely according to the source; among all concentrations it is acclaimed as the foremost. It is named the King Samādhi, universally gathering the various gates, encompassing the origins of practice, and crowning the ocean of wisdom. It is also named the concentration of no-mind, because it accords with the Way. It is also named the inconceivable concentration, because emotional perception and wisdom are beyond dualistic relativity. It is also named the tathatā samādhi, because it is the root of the myriad practices. It is also named the one-practice samādhi, because a single thought is the dharmadhātu. It is also named the vajra samādhi, because it is constantly unshakable. It is also named the dharma-nature samādhi, because it is eternally changeless. The ocean of wisdom-radiance and the measureless contemplative practices of all Buddhas are all born from this. If one does not embody this principle, it is not the wisdom of a Buddha. By means of this Buddha-wisdom, one realizes this fundamental principle: the principle does not depend on illumination but is naturally understood; wisdom must rely on principle to accomplish illumination. As for the original enlightenment nature-wisdom, its nature is naturally understood; by means of the equality-nature wisdom, one understands the fundamental nature. Therefore we know that the principle has neither rise nor fall, but is silent illumination and spiritual awareness. Broadening it depends on the person; awakenings have earlier and later, and persons have their share of illumination. Efficacy arises from the principle; if one loses the principle, one loses illumination. One must see this principle, only then becoming a Buddha. This principle is simply the one mind, universally including the myriad existences. Sudden awakening and sudden cultivation have no further gradual steps. For those who do not yet understand and have not entered, many gates are divided out within the dharma of the one mind, and its meanings are expounded like the Ganges' sands, even unto infinity. Therefore a gāthā in the Lotus Sūtra says: 'Those of little wisdom delight in lesser dharmas / and do not believe they themselves can become Buddhas; / therefore, by expedient means, / I discriminatively preach the various fruits.' For this reason, that faith in mind is Buddha rarely meets with receptive capacity. It is the fundamental purpose for which all Buddhas appeared in the world, the correct intention of the ancestral masters coming from the west. From ancient times, when past virtuous ones once heard the words 'the immediate mind is Buddha', the root of doubt was completely severed at once: some, wishing to transmit the lamp to future successors, then sat in the bodhimaṇḍa; others, delighting in quenching \[mental ash\] and freeing their minds, dwelt in deep araṇyas. As for those whose obstructions are dense and faith is thin, who only think of rushing outward in search—those who follow another's mind are like parrots, and those who borrow another's eyes are like jellyfish: as soon as non-faith arises, a mind of slander springs up. Now I broadly cite, comprehensively investigate, probe subtleties, and summarize essentials, hoping to verify and accomplish future students so that they are determined and free from doubt, suddenly awakening to their own minds, which is the wondrous track for becoming a Buddha. If we speak of the benefit of the Dharma, its merit is boundless; space may be measured, but this purport can never be exhausted. Therefore the Tiantai teaching says: 'If a person wishes to attain all Buddha dharmas, marks and signs, deportment, voices of preaching the Dharma, and ten-directional fearlessness, they should practice this one-practice samādhi. Diligently practicing without remiss, they will be able to enter it. Like a maṇi jewel, as it is polished, so it radiates light, realizing inconceivable merit.' As for the one-practice samādhi: one binds the object to the dharmadhātu; in one thought is the dharmadhātu; one has faith that all dharmas are Buddha dharmas, without before or after, without any further boundaries; one dwells where Buddhas dwell, dwelling as all Buddhas dwell, resting peacefully in the quiescent dharmadhātu, within the secret treasury. Then principle is nowhere unfulfilled, and phenomena are nowhere deficient. Therefore it is called secret, and also named dhāraṇī. In ultimate refuge, it benefits both self and others. Why does it benefit both? Because of equality. Why is it equal? Because of marklessness. As a gāthā in the Sūtra on Entering the Buddha's Realm says: 'Entering the various markless concentrations, / one sees all dharmas as quiescent; / because one constantly enters equality, / one reverently pays homage to that which has nothing to be observed.' Furthermore, all dharmas have phenomena and have principle; they possess substance and possess function; one must not cling to one side, running contrary to this complete vehicle. Taking the concentration of self-nature as principle and utilizing the concentration induced \[by practice\] as phenomena: because of phenomena, principle is revealed, and principle is then manifest; because of principle, phenomena are accomplished, and phenomena are then complete. With the true principle of nature and the empty phenomena of characteristics, substance and function mutually penetrate, concealed and manifest at the same time, proceeding in twin without obstruction, able to accord with the mirror of the source. If one only cultivates phenomenal concentration, one merely accumulates worldly dhyāna; although it is called cultivation, it still gives rise to evil thoughts. Because one does not restrain the ground of intention and has not severed its origin, one is refined and polished over long kalpas only to sink back into the paths of suffering. Therefore the Mahāparinirvāṇasūtra says: 'Although all ordinary beings guard their bodies and minds, they still give rise to three kinds of evil thoughts. The three evil thoughts are thoughts of desire, thoughts of malice, and thoughts of harm. Because of covetous desire, anger and malice arise; due to anger and malice, they then commit injury.' Now, cultivating practice toward the Way is originally to transcend the mud of the five desires; conversely seeking profit, support, fame, and reputation is like treading on ground with venomous serpents. Even persons who cultivate dhyāna-concentration and mind-guarding are still broken and destroyed by external conditions, vitarka, and vicāra—how much more so persons who indulge their emotions and are dissolute! Therefore know that day and night they are constantly burned by the fire of kleśas and desires, and harmed by the bandit-enemies of vitarka and vicāra. Thus Udraka Rāmaputra, with worldly wisdom, suppressed the delusions of the lower planes, attained the concentration of neither-perception-nor-non-perception, and possessed the five supernormal knowledges. The contemporary ruler revered him and invited him to the palace for offerings. Every time Udraka Rāmaputra came and went, he rode his supernormal knowledges to attend the palace offerings. The king, being out on an inspection tour, ordered his beloved daughter to offer to Rāmaputra according to the previous protocol. The royal daughter respectfully and delicately received his feet and paid homage. Udraka Rāmaputra touched the daughter's body and hands; due to this, greed arose, thoughts of desire were produced, and he subsequently lost his supernormal knowledges. Having finished his meal, he deceitfully devised a different plan, saying to the royal daughter: 'Previously, whenever I came and went, I always rode supernormal knowledges. The people of the state wished to pay respect, but had no way to see me. Now, having finished eating, I wish to walk back so that all the people in the country may see me.' The royal daughter, taking this to be true, escorted him out of the pavilion gates, and he walked on foot back to the mountain. Having lost his supernormal knowledges, his feelings were vexed and discontented. Sitting upright in the forest groves, he purified his resolve to settle in dhyāna. In the forest, birds chirped with clamorous noise and disturbances; for a long time he could not attain concentration. He moved near a pond to settle and seek dhyāna; the fish swimming in the pond startled and disturbed his dhyāna thoughts, and again he could not attain concentration. Due to this, anger arose, thoughts of malice were produced, and he then made an evil vow: 'May I, in my future life, assume the body of a winged otter, going up into trees to harm birds and entering water to eat fish, repaying the enmity of fish and birds, swearing never to let them go!' Due to this, thoughts of harm then arose and manifested. Again he moved to a different place, dedicated his resolve to practicing dhyāna, and after a long time attained concentration, realizing the samādhi of neither-perception-nor-non-perception as before. After his life ended, he was born in the heaven of neither-perception-nor-non-perception, subject to karma experienced in the next life, receiving the vipāka fruit for eighty thousand great kalpas. When the eighty thousand kalpas were fulfilled, subject to karma experienced in subsequent lives, he fulfilled his former evil vow and was born in the desire realm with the body of an otter, also called the body of a flying leopard-cat. Wherever he went, he completely devoured all living things traversing water, land, and air. Therefore a sūtra says: 'Although one severs kleśas and is born in the station of neither-perception-nor-non-perception, one still falls back into the three evil paths'—which is this meaning. Therefore one must first enter the mirror of the source and master the one mind as the root of the myriad practices; only then, when merit and wisdom adorn \[oneself\], will one not waste the journey of effort and will never regress. If one attains its purport, great wisdom is fully illuminated; if one attains its phenomenal aspect, great function is accomplished. Like the lion's pounce, it matures the sentient beings of the dharmadhātu; like the elephant king's turning, it inspires the conscious beings of the ten directions. Therefore the Huayan Treatise says: 'The lion-sprint samādhi universally identifies with the thoughts and notions of all sentient beings in the worlds of the ten directions, functioning to mature them; functioning greatly without contrivance is the meaning of sprinting.' Entering the mirror of the source, all things are completely round, and outside the mirror not a single dharma can be attained. As the Sūtra of the Buddha's Bequeathed Teaching says: 'Therefore all of you should properly restrain the mind; restraining it in one place, there is nothing that cannot be accomplished. If you do not restrain the mind, there is no possibility \[of success\].' As soon as a single thought arises, birth and death are like smoke: boarding the boat of the five aggregates and six sense entrances, one constructs the dens and dwellings of the twelve classes \[of beings\]. For instance, from a single deluded thought, the twelve classes are formed. Sense organs and dusts face each other, consciousness is generated, and karma is created. Conditioned by form, there is emotion; when seeing, conception arises. On these two dharmas of emotion and conception, each gives rise to four marks: from emotion arise (1) possessing form, (2) without form, (3) neither possessing form, and (4) nor without form; from conception arise (1) possessing conception, (2) without conception, (3) neither possessing conception, and (4) nor without conception. Womb-born beings exist due to emotion; egg-born beings are born of conception; the joining of emotion and conception makes moisture-born beings; the parting of emotion and conception makes apparitional transformation. Without form upon emotion is void, dispersed, dissolved, and sunk; without conception upon conception is earth, wood, stumps, and stakes. Although these two belong to the insentient, they are both transformed from consciousness. If a single thought does not arise, all classes are severed. Therefore the Inscription on Faith in Mind says: 'If the mind does not differentiate, the myriad dharmas are one suchness; if the eyes do not sleep, all dreams are naturally removed.' It is also said: 'For instance, moving the eyes can shake still water; because of tired eyes observing water, one sees the water moving. If the eyes do not blink, the pond water does not shake. If deluded views are removed, there are also no marks of the generation and destruction of grasses and trees.' If raising the eyes one sees form, it is due to the presence of the form aggregate; raising the body one experiences pain and pleasure, due to the presence of the feeling aggregate; raising the mind there is immediate distraction, due to the presence of the perception aggregate; raising the eyes one sees arising and ceasing, due to the presence of the formations aggregate; the place of pure brightness, still and unshaken, is the consciousness aggregate. Furthermore, if one knows all over when pierced by a needle throughout the body, without carrying discrimination, this is the consciousness aggregate; if there is sequential discrimination, then it is the remaining consciousnesses' aggregate. Therefore know that as soon as a single thought arises, the five aggregates are born together; when subtle consciousness is not yet extinguished, the six dusts are not destroyed. If the lamp of the meaning of consciousness-only constantly shines, how could delusion arise? If the wisdom-mirror of the one mind is eternally bright, the purport will never be obscured. ### [81.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.4) Question: The four universal vows and the ten pāramitās can all give rise to practice. Why must one rely on the one mind to fully possess the path to bodhi? ### [81.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.5) Answer: If one does not rely on the one mind, those who seek the Great Vehicle will have endless doubts. An ancient worthy said: Those who seek the Great Vehicle have two doubts. Is the substance of the Great Vehicle's dharma one, or is it many? If it is one, then there are no different dharmas; because there are no different dharmas, there are no sentient beings—for whose sake would a bodhisattva give rise to vast vows? If it is many dharmas, then they are not one substance; because they are not one substance, self and other are distinct—how could great compassion of identical substance arise? Due to this doubt and confusion, they are unable to generate the mind \[of bodhi\]. Now, in order to dispel these two doubts, the dharma of the one mind is established, opening the two gates of tathatā and arising-and-ceasing, substance and function. Establishing the dharma of the one mind dispels the first doubt, clarifying that the Great Vehicle dharma is solely the one mind; outside the one mind, there are no other dharmas. There is only ignorance deluding one's own one mind, giving rise to waves that transmigrate through the six destinies. Although the waves of the six destinies arise, they do not go beyond the ocean of the one mind. Truly, because the one mind moves to make the six destinies, one can give rise to vast vows. Because the six destinies do not go beyond the one mind, one can give rise to great compassion of identical substance. Thus, by relying on the one mind, one can dispel the two doubts, be able to generate the great mind, and fully accomplish the Buddha Path. The Huayan yanyi ji states: Explaining the contemplation of the Tathāgata's dharmakāya, one first contemplates the arising of Samantabhadra Bodhisattva's subtle practices and vows. Next, one should empower body and mind with the three mysteries; then one can enter Mañjuśrī's ocean of great wisdom. However, at the very beginning of practice, in an empty and quiet place, one gathers mindfulness and settles the mind, closes the eyes, straightens the body, and sits cross-legged. One moves the mind to universally encompass boundless oceans of kṣetras, clearly contemplating all tathāgatas of the three times, and before each and every buddha and bodhisattva, diligently and reverently makes prostrations and circumambulates. Furthermore, with ocean-clouds of various offerings, one offers them to all such holy assemblies. Having made vast offerings, one should again contemplate one's own mind: the mind is originally unborn, perfected in its own nature, its bright illumination shining everywhere like empty space. Again, one should deeply give rise to thoughts of compassion, pitying sentient beings who do not understand their own mind and transmigrate through the various realms: 'I shall universally transform and rescue them, causing them to awaken, completely without remainder.' Again, one should contemplate that one's own mind, the minds of all sentient beings, and the minds of all buddhas are originally without difference, being equal in a single characteristic, accomplishing great bodhi, crystalline and pure, expansive and omnipresent, fully bright and luminous, forming a great moon disc whose measure equals empty space, without any boundary. Therefore, defiled and pure realms, great and small dharma gates, up to the six pāramitās and myriad practices, all appear from the minds of ordinary beings and sages. Hence the sūtra says: 'Bodhisattva-mahāsattvas, with undefiled minds, manifestly see the unconditioned tathatā dharmadhātu; with sovereign minds, they manifest birth in the three realms in order to teach and transform those sentient beings.' Also, a sūtra says: 'Relying on their own false, defiled mind, sentient beings are defiled; relying on their own naturally pure mind, sentient beings are pure.' The Sarvadharmāpravṛttinirdeśasūtra states: 'Although praising the generation of the bodhi-mind, they know that the nature of mind is itself bodhi. Although praising Mahāyāna sūtras, they know that all dharmas are the great characteristic. Although speaking of the bodhisattva path, they do not make distinctions between arhats, pratyekabuddhas, and buddhas. Although praising giving, they penetrate the equal characteristic of giving. Although praising the observation of precepts, they understand that all dharmas are equally the nature of precepts. Although praising patience, they know the unarisen, unceasing, and inexhaustible characteristic of all dharmas. Although praising vigor, they know the uninitiated and unpracticed characteristic of all dharmas. Although praising dhyāna concentration in various ways, they know the constantly concentrated characteristic of all dharmas. Although praising wisdom in various ways, they understand the true nature of wisdom. Although speaking of the faults of greedy desire, they do not see any dharma that can be craved. Although speaking of the faults of anger, they do not see any dharma that can be resented. Although speaking of the faults of folly, they know that all dharmas are free from folly and obstruction. Although showing sentient beings the suffering of fear of falling into the three evil paths, they do not apprehend the characteristics of hells, hungry ghosts, or animals.' Such bodhisattvas, although speaking through the power of expedient means in accordance with what sentient beings can faithfully understand, themselves faithfully understand the dharma of a single characteristic. Therefore, know that there are no dharmas outside the mind, remaining unmoved in the primary truth. For those who do not yet believe, although they speak of various paths through the power of expedient means, it is truly for the One Vehicle. Therefore, Prajñā says that all dharmas are the Mahāyāna, and none fail to convey \[beings\]. The Viśeṣacintā states: Understanding all dharmas is the omnipresent practice of bodhisattvas. The Huayan states: Entering the dharmadhātu without moving from the Jetavana. The Vimalakīrti states: In a single thought, knowing all dharmas to be the site of awakening. Therefore, know that a single dharma is fully complete, leaving nothing unincluded; this may be called perfecting bodhi and accomplishing the Buddha Path. Even when seeing realms while sitting in meditation and various demonic occurrences arise, simply understanding the one mind causes the realms to naturally vanish. This may be called the marvelous technique for subduing māras, the efficacious prescription for curing delusion: without straining the mental spirit, one peacefully enters the path. The Awakening of Faith says: 'Those who cultivate śamatha abide in a quiet place, sit cross-legged, straighten the body, and correct their intention. They do not rely on breath, do not rely on physical form, do not rely on empty space, do not rely on earth, water, fire, or wind, and even do not rely on seeing, hearing, perceiving, or knowing. All conceptualizing thoughts are eliminated, and even the thought of elimination is dispelled, because all dharmas are unborn, unceasing, and without characteristics. The previous mind relies on the object to abandon the object; the subsequent thought relies on the mind to again abandon the mind. Because the mind runs after external objects, one gathers it to abide within the internal mind; later, one further transcends the mind, not grasping at mental characteristics, because apart from tathatā, nothing can be apprehended. Up to when demonic events appear before one, one reflects that all of them are thoughts, which vanish in an instant; distancing from all characteristics, one enters the samādhi of tathatā. When mental characteristics are separated from, true characteristics also vanish.' The Da cheng qi xin lun shu explains: 'Whether true or false, they are merely realms of direct perception of one's own false mind, without reality; hence there is nothing to cling to. Furthermore, whether true or false, they are all the one tathatā, all the one dharmakāya, without difference; hence they are not cut off.' Therefore, simply understanding the one mind and not forgetting correct mindfulness causes all realms to naturally vanish. This may be called severing \[them\] at the very thought—how could it require laborious practice? This is the exact purport from the West, the correct source of all buddhas. Complete faith and complete cultivation are not like provisional and gradual \[teachings\]: one immediately gains power, like a lion seizing a man, or like a treasure vessel of a king accomplished in a single strike. It may be called equally bestowing the high and broad great carriage, all granting the Tathāgata's equal nirvāṇa—how could it be the same as the dharmas relished by the impoverished, the inferior vehicles? If someone does not believe in this correct meaning of the Mirror of the Source, but instead falls into perverse thoughts, following the provisional and clinging to expedient means while remaining deluded about the real and true, it is like trading gold for brass, or exchanging a phoenix for a mountain pheasant. Such blind fools err in having no eyes. It is like a man of old riding a horse with a golden sash at his waist: seeing someone riding a donkey wearing a donkey's braided strap, he asked, 'Which of these is valuable?' That person replied, 'The donkey's strap is extremely valuable,' and so he traded it. Those who abandon the correct Dharma for sights and sounds are just like this. ### [81.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.6) Question: Since the one mind perfects the path of awakening, why further generate various minds such as bodhi? If there is that which can generate, then there is that which is realized; once the subject and object are established, the meaning of 'solely one' collapses. ### [81.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.7) Answer: What is called "arousing" is actually having nothing to arouse. Never is there bodhi apart from the mind, nor is there mind apart from bodhi. The \*Mahāratnakūṭa Sūtra\* says: "Within bodhi, mind cannot be found; within mind, bodhi cannot be found either. Apart from bodhi, mind cannot be found; apart from mind, bodhi cannot be found either." It further says that if one claims to see that there is bodhi and grasps it as an attainment, one should know that such persons are arrogant (abhimānika). If one can have faith and understanding like this, only then is one a person who truly arouses bodhi. The \*Prajñāpāramitā Sūtra\* says: "If a bodhisattva knows that the mind's nature is itself bodhi and can arouse the great bodhicitta, this is called a bodhisattva." Moreover, Bodhisattva Anutpāda says: "Knowing that all phenomena have nothing to arouse, one arouses the bodhicitta." However, in the tathatā that is realized, there is no wisdom outside of suchness, yet it can arouse wondrous wisdom; there is no suchness outside of wisdom. Illuminating both and negating both, neither preserved nor obliterated: they are non-dual and yet dual, so that principle and wisdom seem distinct; they are dual and yet non-dual, so that subject and object are both quiescent. This, then, is the bodhi of the one mind, the root of the myriad practices. Once one can penetrate this, benefiting others is natural. When one exercises great compassion of the same substance, how could there be subject and object? Through the expedient means of non-attainment, who establishes self and other? The \*Mohe zhiguan\* says: "One who arouses the true and upright bodhicitta has already deeply recognized the inconceivable object. Knowing that one suffering is all suffering, one grieves for oneself over past suffering that arose from delusion: indulging in crude, vile sights and sounds, letting loose body, speech, and mind, committing unwholesome karma, revolving in the evil destinies, and suffering various burning afflictions. Body afflicted, mind afflicted, one brought harm upon oneself. And now one is again entangled in the cocoon of craving and harmed by the lamp of delusion. For hundreds of thousands of myriads of kalpas, how painful it has been! Even if one wishes to abandon the three evil paths and delights in the five precepts and ten wholesome deeds, practicing merit with a mind attached to appearances, it is like bartering in a marketplace: on the contrary, it adds further guilt. It is like a fish entering the mouth of a trap, or a moth rushing into a flame. With wild scheming and perverse cunning, the more one is deluded, the further one strays. Being thirsty, one drinks more saltwater; bound by dragon's whiskers, one suffers more pain upon entering the water; strapped with rawhide, it tightens all the more when facing the sun; blind, one enters a thorn forest; drowning, one plunges into a whirlpool. Holding a blade or embracing a torch, how could the pain be described? The tiger's tail and the serpent's head inspire dread and trembling. Thinking thus of oneself, one grieves for others as well. Suppose someone escapes by a narrow road, rebelling from an enemy country: having undergone all kinds of hardship, fainting and reviving, they arrive at an impoverished village, hire themselves out for daily wages, lodge in a thatched hut, refuse to go forward, delight in menial tasks, and are devoid of faith and understanding. How lamentable, how strange! Pondering both oneself and others, choked with grief for oneself and others, one immediately gives rise to great compassion and raises two vows: 'Sentient beings are boundless, I vow to deliver them; afflictions are boundless, I vow to cut them off.' Although knowing that sentient beings are like empty space, one vows to deliver sentient beings who are like empty space. Although knowing that afflictions are non-existent, one vows to cut off afflictions that are non-existent. Although knowing that sentient beings are extremely numerous, one delivers the many, many sentient beings. Although knowing that afflictions have no boundary or bottom, one cuts off bottomless afflictions. Although knowing that the suchness of sentient beings is like the suchness of the buddhas, one delivers sentient beings who are like the suchness of the buddhas. Although knowing that afflictions are identical to the real mark, one cuts off afflictions that are identical to the real mark. Why? If one only removes the cause of suffering and the fruit of suffering, this vow is mixed with poison; therefore one must contemplate emptiness. If one contemplates emptiness exclusively, then one sees no sentient beings to deliver; this is called being attached to emptiness, which the buddhas cannot convert. If one exclusively sees sentient beings to deliver, one falls into the great compassion of craving and views, which is not the path of liberation. Now, being neither poisoned nor false, it is called 'true'; being neither on the side of emptiness nor on the side of existence, it is called 'upright'. Like a bird flying through the sky, it never dwells in the sky; although it does not dwell in the sky, its tracks cannot be traced. Delivering while empty, empty while delivering: therefore one vows to contend with empty space. Thus it is called truly and uprightly arousing the bodhicitta—this is what it means. Furthermore, recognizing the inconceivable mind, one joyful mind is all joyful minds. Although I and sentient beings sought joy in the past, we did not know the causes of joy: like clutching broken tiles and rubble and calling them wish-fulfilling jewels, or mistakenly pointing at the glow of a firefly and calling it the sun and moon. Only now do we begin to understand. Therefore one gives rise to great loving-kindness and raises two vows: 'Dharma gates are immeasurable, I vow to know them; the Buddha path is supreme, I vow to attain it.' Although knowing that the Dharma gates are eternally quiescent like space, one vows to practice that which is eternally quiescent like space. Although knowing that bodhi is non-existent, within non-existence I nevertheless seek it. Although knowing that the Dharma gates are like space and non-existent, one vows to paint and adorn empty space. Although knowing that the Buddha path is neither accomplished nor to be accomplished, it is like planting a tree in empty space, causing it to blossom and bear fruit. Although knowing that the Dharma gates and the Buddha fruit are neither to be cultivated nor not to be cultivated, one cultivates; neither to be realized nor to be attained, through non-realization and non-attainment one realizes and attains. This is named 'true' because it is not false or poisoned, and named 'upright' because it is neither empty nor involved with views and craving. Such loving-kindness, compassion, and vows, together with the inconceivable object and wisdom, are neither before nor after, but arise simultaneously together. Loving-kindness and compassion are wisdom; wisdom is loving-kindness and compassion. Devoid of conditions and devoid of thoughts, they universally cover all, spontaneously removing suffering and naturally granting joy. Unlike poison, unlike bare emptiness, and unlike craving and views: this is the meaning of truly and uprightly arousing the bodhicitta." ### [81.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.8) Question: A verse in the \*Avataṃsaka Sūtra\* says: "Dhyāna holds the mind constantly to a single object; wisdom discerns the objective realm identically to samādhi." How does awakening to and entering the one mind enable the sense faculties and sense objects all to become samādhi? ### [81.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.9) Answer: All internal and external realms of objects arise from the one mind of tathatā. The true mind is unmoved, and is therefore called the king of samādhis. Because it governs all the myriad phenomena and myriad practices, it can be called the king. There is not a single phenomenon that does not arise from the samādhi of the one mind's tathatā. This is the root of all samādhis. Once this root is understood, then thought after thought and speck of dust after speck of dust that appear from the root all become samādhi, because root and branches are not different. A verse in the \*Ratnakūṭa Sūtra\* says: "Just as drilling wood to produce fire requires the power of many conditions, if the conditions do not assemble, fire can never be produced. This displeasing sound is ultimately non-existent. Knowing that the sound's nature is empty, hatred no longer arises. Hatred is not in the sound, nor does it abide in the body; arising from the assembly of causes and conditions, apart from conditions it can never arise. Just as curd and ghee arise from the assembly of milk and other conditions, hatred has no arising of its own nature, but depends on crude and harsh matters. The foolish cannot understand this, and are burned by burning afflictions. One should know this: it is ultimately non-existent. The nature of hatred is fundamentally quiescent; it only has a provisional name. Hatred is itself the reality limit, for it arises based on tathatā. Fully knowing that it is like the dharmadhātu: this is called the hatred-samādhi." Another verse says: "This great yakṣa body arises from one's own mind. Within it there is no reality; one falsely gives rise to terror. Nor is there a fearful mind that gives rise to fear. Because one contemplates phenomena as unreal, there is no characteristic and nothing to attain. In the empty, quiescent place, this yakṣa body appears. Knowing the false thus: this is the yakṣa-samādhi." Now, the single body of a yakṣa is very crude in the external nimittabhāga, evil and terrifying to people; and the single gate of hatred is a fundamental affliction (mūlakleśa), most capable of perturbing and confusing. Even these two internal and external phenomena become samādhi; citing one to exemplify the rest can serve as a mirror. As for all the rest of the mind-mirror, there is nothing that is not samādhi. The \*Laṅkāvatārasūtra\* says: "The Buddha said: 'Mahāmati, what is the mind-made body (manomayakāya) of the bliss of samādhi and proper attainment (samāpatti)? It refers to the third, fourth, and fifth grounds, where through the bliss of samādhi and proper attainment, the mind is variously quiescent and at peace; the ocean of mind does not raise waves, and the characteristics of consciousness do not arise; one knows that the objective realms manifesting from one's own mind have nature as non-nature. This is called the mind-made body of the bliss of samādhi and proper attainment.'" Therefore we know that understanding the objective realm to be mind, there is not a single thing more; converging in original quiescence, the ocean of mind is ever at peace. The non-arising of conceptual discrimination is precisely proper attainment. For this reason, having no object that can be taken in is called proper attainment; having no realm that can cause movement is called proper concentration. The \*Śūraṅgamasamādhisūtra\* says: "The devaputra Pravarasamati was asked: 'What dharma should a bodhisattva practice to attain this samādhi?' The devaputra answered: 'If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called practicing the Śūraṅgamasamādhi.' It was asked again: 'Among the dharmas of the buddhas, is there combination and dispersion?' The devaputra said: 'Even ordinary dharmas have no combination or dispersion, how much less the dharmas of the buddhas!' 'How does one cultivate it?' 'If one sees that ordinary dharmas and the buddhas' dharmas are non-dual, this is called cultivation.'" Therefore, once one understands the gate through which the one mind is accomplished and manifests, one cultivates without cultivation; penetrating the substance in which all phenomena are complete, one practices without practice. Entering and emerging without boundary, mind and objects are a single suchness; thus, within all differentiated phenomena, thought after thought one enters and thought after thought one emerges. Therefore the \*Avataṃsaka Sūtra\* says: "Disciples of the Buddha, a bodhisattva mahāsattva enters the samādhi of the differentiated bodies of all sentient beings. In this samādhi, one enters through the inner body and arises from the outer body; enters through the outer body and arises from the inner body; enters through the same body and arises from a different body; enters through a different body and arises from the same body; up to entering through the eye āyatana and arising from the ear; entering through the ear āyatana and arising from the eye; entering through the nose āyatana and arising from the tongue; entering through the tongue āyatana and arising from the nose; entering through the body āyatana and arising from the mind; entering through the mind āyatana and arising from the body; entering through oneself and arising from another; entering through another and arising from oneself; entering within a single speck of dust and arising within the dust specks of countless worlds; entering within the dust specks of countless worlds and arising within a single speck of dust." Not only do the sense faculties and sense objects all become samādhi, the myriad phenomena all become gates of wisdom. Receiving the illumination of this Source Mirror, it may truly be called consummate goodness and consummate beauty. Why? Its substance encompasses emptiness and quiescence, so that one cannot praise its beauty; its principle transcends seeing and hearing, so that one cannot record its fault. Anything descending below this falls into form and name, and can hardly escape blame and praise. As the ancients said: "The Great Way is blended without form, silent without sound; look at it and it cannot be seen, listen to it and it cannot be heard. It cannot be known through shadow and echo, nor can it be designated by blame and praise. Descending from this, affairs are no longer doubly beautiful and names are no longer equally illustrious. Although heaven and earth are great, the three luminaries bright, and the wisdom of sages and worthies profound, they still cannot escape blame and praise. Thus Heaven has the portents of cracking, and Earth has the shapes of splitting; the sun and moon suffer the alterations of eclipses, and the five planets have the anomalies of comets. Yao had the reproach of being unkind; Shun had the slander of deceiving his father; Tang had the designation of exiling his lord; King Wu had the criticism of regicide; Duke Huan of Qi bore the label of greed and lust; Duke Wen of Jin had the reputation of being an insubordinate vassal; Yi Yin bore the mark of having no lord; Guan Zhong had the name of presuming above his station. Even with the efficacy of the two forms and the seven luminaries, they cannot be without defect; even with the sagacity of Yao, Shun, Tang, and Wu, they could not avoid suspicion and slander; even with the worthiness of Huan, Wen, Yi, and Guan, they could not dispel minute faults. Looking at it from this perspective, how could the mediocre run of the cosmos avoid resentment and slander, and be without regret and stinginess? If one penetrates spiritual efficacy with the mind's wisdom and accomplishes the transformation of non-action, then the myriad entanglements cannot interfere." ### [81.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.10) Question: The principle and purport of the one mind is indeed the comprehensive gate. Its doctrine and meaning are difficult to understand and require broad elucidation. What is the doctrine, and what is the meaning? ### [81.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.11) Answer: Phenomena are fundamentally without differentiation; distinctions arise according to meanings. Meanings arising from phenomena are difficult to elucidate in their distinctions; phenomena revealed through meanings allow the one mind to be easily comprehended. The Chanyuan ji uses an analogy to explain the two gates of phenomenon and meaning: It is like genuine gold being fashioned by a craftsman through various conditions into rings, bracelets, and other objects; the nature of gold definitely never alters into copper or iron. The gold is the phenomenon; being unchanging while according with conditions is the meaning. If someone were to ask, "What is unchanging? What accords with conditions?", one would simply have them answer, "Gold." This illustrates that the principles and meanings throughout the entire canon of sūtras and treatises merely speak of citta. Citta is the phenomenon; all \[else\] is meaning. Therefore a treatise states: "What is called 'phenomenon' refers to the citta of sentient beings." A sūtra says: "Immeasurable meanings arise from a single phenomenon." However, the immeasurable meanings are subsumed under only two kinds: first, unchanging; second, according with conditions. The various sūtras merely state that this citta accords with conditions of delusion and awakening to become defiled, pure, ordinary, sacred, and so forth; they also merely state that when this citta is defiled, pure, and so forth, it is originally unchanging, constantly and spontaneously calm and extinguished, real, suchness, and so forth. If someone asks, "What phenomenon is unchanging? What phenomenon accords with conditions?", one simply answers, "Citta." Unchanging is the nature; according with conditions is the characteristic. One should know that nature and characteristic are both meanings upon the one mind. That the two schools of nature and characteristics now refute each other is truly because they do not recognize the true mind: whenever they hear the word citta, they assume it refers only to the eight consciousnesses, not knowing that the eight consciousnesses are merely the meaning of according with conditions upon the true mind. Therefore, Aśvaghoṣa took the one mind as the phenomenon, and the two gates of tathatā and arising-and-ceasing as the meaning. The treatise says: "Relying on this citta, the meaning of Mahāyāna is revealed." Citta as tathatā is the substance; citta as arising-and-ceasing is the characteristic and function. It merely states that because this citta is not false, it is called "true"; because it does not alter, it is called "thus"; because it does not abide in its own nature, it accords with conditions. Because it accords with conditions, it forms immeasurable meanings. Furthermore, because it is unchanging, it is first able to accord with conditions; because it accords with conditions, it can then be unchanging. Why so? If it were to alter its own substance, by what means would it accord with conditions? Just as without water, how could there be waves? Thus we know that while the one mind is motionless, its meanings pervade the sands of the Ganges; although pervading the sands of the Ganges, they are all the meanings of the one mind. ### [81.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.12) Question: "One who wishes to purify their land should purify their citta." In that case, there would be a land outside the citta—how could it constitute self-purification? ### [81.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.13) Answer: The ultimate dharmakāya is the Land of Eternally Quiescent Light. Apart from the body there is no land; apart from the land there is no body. Environmental recompense is the characteristic of citta; direct recompense is the substance of citta. Substance and characteristic are unimpeded; environmental and direct \[recompenses\] are fundamentally identical. Therefore, when gathering objects into citta in the contemplation of true emptiness, one gathers characteristics into the substance, revealing the dharmakāya. When manifesting objects from citta in the contemplation of wondrous existence, one gives rise to function based on substance, cultivating and completing the sambhogakāya. In the contemplation of the secret, perfect interpenetration of citta and objects, citta and objects interpenetrate, and environmental and direct \[recompenses\] are unimpeded. "Citta" refers to the unimpeded citta: the Buddhas realize it to accomplish the dharmakāya. "Object" refers to the unimpeded object: the Buddhas realize it to accomplish the pure land. In the Commentary on the Vimalakīrti\[-nirdeśa\], when explaining the four kinds of objects in terms of contemplating the citta: first, the object of causes and conditions; second, the object of emptiness; third, the object of the provisional; fourth, the object of the Middle Way. Objects are that upon which citta relies and abides; they are the "above." Regarding sentient beings, the Buddha addressed the bhikṣus: "Day and night, you constantly give rise to immeasurably many hundreds of thousands of sentient beings." Now, when cittas of causes and conditions are many, objects are also many; when cittas are few, objects are also few. Contemplating citta illuminating few objects is a small land; contemplating citta illuminating many objects is also many lands. Contemplating the object of causes and conditions in this way is precisely transforming sentient beings. Either one tames evil objects and attains awakening, which is entering the Buddha's wisdom from the defiled land; or one contemplates good objects and attains awakening, which is entering the Buddha's wisdom from the pure land. For those who generate bodhisattva faculties: in accordance with the defilements of good or evil that are contemplated, they fully understand that these defilements are precisely all phenomena; these phenomena are originally and ultimately constantly quiescent. The sphere of constant quiescence generates true wisdom; the Buddha land upon which true wisdom relies is precisely the Land of Eternally Quiescent Light. Furthermore, when practitioners contemplate these four objects, it is not for the sake of greedily clinging to realms of objects, but merely to transform and subdue the sentient beings that are the mental factors of kleśa. Using these four cittas, they give rise to vows: "May all sentient beings of the dharmadhātu be enabled, as I transform these mental factors, to be completely purified." This is precisely the pure land establishing sentient beings gathered through conditioned causes. Practitioners should know that the root of all bodhisattvas purifying Buddha lands arises from this: a tree of an armspan's girth begins from a tiny sprout. Furthermore, ordinary and sacred beings dwell together in the same wondrous land; that upon which the ultimate and conventional rely is solely the one dharmakāya. What is relied upon is not two; how could what relies upon it be distinct by itself? Since what is relied upon is not distinct, how could what relies be different? Deluded habituations from beginningless time suppose that environmental and direct \[recompenses\] are distinct. If one can interpenetrate all entirely, how could there be distinct views of body and land? Contemplating citta in this way is truly the genuine pure land and is the true definitive meaning. If one deviates from this, one mostly grasps the text and gives rise to views in accordance with phrasing. The Yihai states: "Dust motes, hair tips, and ocean-like realms are environmental \[recompense\]; the Buddha's body, wisdom, and radiance are direct \[recompense\]. Now, this dust mote is manifested by the Buddha's wisdom; its entire substance is completely the Buddha's wisdom. Therefore, within the radiance one sees Buddha realms and so forth. Furthermore, the ocean-like realms, dust motes, and so forth entirely take the tathatā of the Buddha's dharmadhātu as the substance of the dust mote. Therefore, within a dust mote all Buddha works are manifested." One should know that the environmental is precisely the direct, and the direct is precisely the environmental, up to and including a single matter, a single phenomenon, a single hair tip, and a single dust mote: each and every one joins the Buddha's environmental and direct \[recompenses\] in this way. Thus we know that while the myriad images flourish in profusion, they are of only a single purport. ### [81.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.14) Record of the Mirror of the Source, Fascicle Eighty-One ### [81.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81.15) Carved and printed in the wushen year by the Branch Canon Directorate. ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.81.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.81) · Pramāṇa