宗鏡錄 82.7

82.7

Answer: There are two kinds of citta: first, the inherently pure citta; second, the pure citta freed from defilement. Although the inherent citta is originally pure, it becomes defiled without being defiled due to adventitious defilements. Practicing various antidotes, one attains freedom from defilement. It is not necessarily that there is defilement to be freed from, because it is inherently free. This is precisely severing without severing; although there is that which severs, there is nothing severed. This is the meaning of the complete severing of delusion. As an ancient master said: 'As for the characteristics of severing delusion, nature and characteristics must be unobstructed. Because that which severs is devoid of nature, it can be that which severs; because what is severed is originally empty, it becomes what is severed. If it were definitely existent, one would fall into permanence, because it could not be severed. If it were definitely non-existent, one would fall into annihilation, losing noble wisdom.' A verse in the Mūlamadhyamakakārikā says: / 'He who was able to teach this dependent origination / Excellently extinguished all conceptual proliferations.' / Clumsy salvation is not extinguishing excellently; skillful salvation is extinguishing excellently. Extinguishing excellently is severing without severing; not extinguishing excellently is definite severing. Furthermore, the cognitive obstacle has three gates: first is the cognitive obstacle, namely the citta that discriminates existence and non-existence; second is the substance obstacle, namely the understanding that contemplates neither existence nor non-existence, which, having established itself as capable of knowing, is called the substance obstacle; third is the notion of antidote, namely within the deluded consciousness conforming to the correct wisdom of suchness. On the fourth, fifth, and sixth bhūmis, one severs the citta that discriminates and grasps existence. When entering the seventh bhūmi, one severs the citta that discriminates and grasps non-existence. From the eighth bhūmi and above, one severs the substance obstacle. Prior to the seventh bhūmi, although the citta that discriminates existence and non-existence is eliminated, one still sees one's own citta as the subject of contemplation, and suchness as the object of contemplation. That suchness which is contemplated is not identical with citta, and the citta that is the subject of contemplation is not identical with suchness. Because citta and suchness are distinct, seeking dharma outside of citta, effort remains; establishing citta outside of dharma, the substance obstacle remains. When entering the eighth bhūmi from the seventh bhūmi, one breaks through and abandons this obstacle, contemplating that outside of suchness there has never been citta, and outside of citta there is no suchness: outside of suchness there is no citta, citta is not different from suchness; outside of citta there is no suchness, suchness is not different from citta. Therefore, suchness and citta dissolve into identity with the dharmadhātu, vast and unmoving. Because they are not different, external seeking ceases, and thus effort is abandoned; one no longer establishes divine wisdom outside of suchness, and therefore the substance obstacle is extinguished. Because the substance obstacle is extinguished, it is called the notion of being without obstacle. The third, the notion of antidote, is extinguished only upon reaching Buddhahood. Therefore, upon entering the eighth bhūmi, although free of the notion of obstacle, there is still the notion of antidote. From the eighth bhūmi and above, the substance of the patience of the non-arising of dharmas becomes increasingly tranquil and extinguished, causing those notions of antidote to subside naturally through successive movements, being completely exhausted only upon Buddhahood; here they are not yet ended. Furthermore, if according to the Sudden Teaching, all afflictions are originally free from defilement in themselves; one cannot speak of them as identical or not identical. As the Dharmadhātuprakṛty-asambheda-sūtra says: 'The Buddha asked Mañjuśrī: "Relying on what Dharma-teaching did you produce the bodhicitta?" Mañjuśrī said: "Relying on the citta of my own views. Why? Because the limit of my own views is bodhi."' If according to the Complete Teaching of the Huayan, one cannot speak of the substance and nature of all afflictions; but considering their function, it is profoundly deep, vast, and great. Because the dharmas obstructed are 'one is all' and complete with primary and secondary, the delusions that obstruct are likewise so. Therefore, one does not differentiate between dormant tendencies, residual habits, seeds, and active manifestations; just as in the dharmadhātu, once one is attained all are attained, so too with afflictions, once one is identical, all are identical. The 'Samantabhadra Chapter' explains that one obstacle is all obstacles. The sūtra says: 'With the eye of Samantabhadra, one sees all sentient beings as having already reached the ultimate.' Therefore we know that by merely comprehending the true citta, there is no delusion to be severed. Even if there are residual habits, one remedies them through the Buddha's knowledge and vision of the one mind. Not entering this source, all become provisional and gradual. By confessing sins with this, what sin is not extinguished? Eradicating the roots of the three poisons is like turning over the great earth. Generating practice with this, what practice is not accomplished? Penetrating the source of the ten bhūmis is like plumbing the bottom of the ocean. Wandering with vigor like a lion king, soaring freely like a garuḍa bird.