[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) › 82 # 宗鏡錄 82 English (machine translation) 82 - **Language:** English ### [82.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.1) Compiled by Chan Master Zhijue, Yanshou, Abbot of Huiri Yongming Monastery. ### [82.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.2) Now, how does the one mind constitute śamatha and vipaśyanā? ### [82.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.3) Answer: The dharma-nature being quiescent is called śamatha (calming). Being quiescent yet ever-illuminating is called vipaśyanā (contemplation). There is no contemplator or contemplated; it is simply a single dharma. If we speak comprehensively of the Tiantai teachings, there are two kinds of calming and contemplation: first, relative calming and contemplation; second, absolute calming and contemplation. The former is clumsy crossing; the latter is skillful crossing. As for relative calming and contemplation, there are three calmings and three contemplations. The three calmings are: first, the meaning of ceasing; second, the meaning of stopping; third, the meaning of stopping what does not stop. The three contemplations are: first, the meaning of contemplation penetrating; second, the meaning of contemplation reaching; third, the meaning of contemplating what is not contemplated. As for absolute calming and contemplation, there are three calmings and three contemplations. The three calmings are: first, the calming that realizes the true; second, the calming that accords with conditions through skillful means; third, the calming that puts an end to distinctions between the two extremes. The three contemplations are: first, entering emptiness from conventional designations, which is called the contemplation of the two truths; second, entering conventional designations from emptiness, which is called the contemplation of equality; third, using the two contemplations as the path of skillful means to gain entry into the middle path, doubly illuminating the two truths so that thought after thought is quiescent and extinguished, naturally flowing into the ocean of sarvajñā, which is called the contemplation of the middle path as supreme truth. What is now clarified in the Mirror of the Source solely discusses the principle of the one mind's perfect and sudden \[nature\]. As for the characteristics of the perfect and sudden calming and contemplation: when calming takes the truth as its object, then a single truth is three truths; when the truth is bound to calming, then a single calming is three calmings. For example, just as the three characteristics exist in a single thought-moment of citta, though it is a single thought-moment of citta, there are three characteristics. Calming and truth are also like this: the dharma that is calmed, though one, is three; the mind that can calm, though three, is one. When contemplation contemplates the object, then a single object is three objects; when the object arouses contemplation, then a single contemplation is three contemplations. It is like the three eyes on the face of Maheśvara: though there are three eyes, it is a single face. Contemplation and object are also like this: the three of contemplation are just one; the arousing of the one is three—inconceivable. It is neither provisional nor real, neither superior nor inferior, neither before nor after, neither combined nor distinct, neither large nor small. Therefore the Mūlamadhyamakakārikā says: 'Dharmas arisen from causes and conditions / Are identical to emptiness, conventional designation, and the middle.' Moreover, just as the Vajracchedikā-prajñāpāramitā-sūtra says: 'For example, it is like a person who has eyes, when the sunlight brightly shines, seeing various colors. If the eye saw on its own, it would not need the sun. If there were no colors, then although there were the sun and eyes, nothing would be seen.' These three dharmas are not at different times and not separated from one another. The eyes are an analogy for calming; the sun is an analogy for contemplation; the object is an analogy for colors. These three dharmas are neither before nor after; when speaking of three at one time, speaking of one within three is also like this. If one understands this meaning, one understands the characteristics of calming and contemplation in the perfect and sudden teaching. How could it merely be three-one and one-three? All the preceding meanings are within the one mind. What are their characteristics? Realizing that the upside-down delusions of avidyā are themselves the truth of the real mark is called 'calming that realizes the true'. This real mark pervades all places; according with conditions and encountering objects, one settles the mind in unmovingness, which is called 'calming that accords with conditions through skillful means'. Putting to rest the quietude and distraction of saṃsāra and nirvāṇa is called 'calming that puts an end to the two extremes'. Realizing that all conventionalities are entirely empty, and that emptiness is itself the real mark, is called 'the contemplation of entering emptiness'. When one reaches this emptiness, the contemplation merges with the middle path, and one can know the characteristics of worldly phenomena of arising and ceasing, seeing them as they truly are, which is called 'the contemplation of entering conventional designations'. Such wisdom of emptiness is itself the middle path, non-dual and undivided, which is called 'the contemplation of the middle path'. At the time of realizing the true, the bedrock, sand, and gravel of the five entrenchments are put to rest in a single thought-moment, which is called 'the meaning of ceasing'. When the mind takes the middle path as its object and enters into the wisdom of the real mark, this is called 'the meaning of stopping'. The nature of the real mark is itself 'the meaning of neither stopping nor not stopping'. Furthermore, this single thought-moment can pierce the five entrenchments and reach the real mark. The real mark is not contemplation, nor is it non-contemplation. Meanings such as these are simply within a single thought-moment of citta: without moving from the true limit, there are various distinctions. The sūtra says: 'Skillfully able to distinguish the characteristics of all dharmas, yet unmoved in the supreme truth.' Though there are many names, they are all merely the single dharma of prajñā. The Buddha spoke of various names: all names are perfect, and all meanings are also perfect. The relative and the absolute matching the substance are inconceivable. Because they are inconceivable, there is no obstruction. Because there is no obstruction, they are complete without deficiency. This is the characteristic of the perfect and sudden teaching revealing the substance of calming and contemplation. Furthermore, the three calmings and three contemplations are the cause; the obtained three wisdoms and three eyes are the fruit. The three wisdoms are: sarvajñā (all-knowledge), mārgākārajñatā (knowledge of the aspects of the path), and sarvākārajñatā (knowledge of all aspects). The three eyes are: the wisdom eye, the dharma eye, and the buddha eye. If we speak of the eye and wisdom in the one mind: the eye is itself wisdom, and wisdom is itself the eye. Because of the eye, one speaks of seeing; because of wisdom, one speaks of knowing. Knowing is itself seeing, and seeing is itself knowing. The buddha eye is endowed with the five eyes; the buddha wisdom is endowed with the three wisdoms. It is the king of samādhis: all samādhis enter into it. The Śūraṅgama samādhi subsumes all samādhis. Although the Tathāgata possesses the five eyes, in reality they are not divided; based simply on a single eye, it is fully endowed with five functions and can illuminate five objects. Why is this? The buddha eye can also illuminate coarse forms, as seen by humans, and also surpasses what is seen by humans; this is called the fleshly eye. It can also illuminate subtle forms, as seen by devas, and also surpasses what is seen by devas; this is called the divine eye. Comprehending the emptiness of coarse and subtle forms, as seen by the two vehicles, is called the wisdom eye. Illuminating and comprehending conventional designations without error, as seen by bodhisattvas, is called the dharma eye. Seeing the real mark in all dharmas is called the buddha eye. One should know that the buddha eye illuminates completely without omission. Therefore the sūtra says: 'Fully endowed with the five eyes, one achieves bodhi, eternally serving as father and mother to the three realms.' As for it being called solely the buddha eye: when the many streams enter the ocean, they lose their original names; it is not that the four functions do not exist. The buddha wisdom illuminating emptiness, as seen by the two vehicles, is called sarvajñā. The buddha wisdom illuminating conventionalities, as seen by bodhisattvas, is called mārgākārajñatā. The buddha wisdom illuminating emptiness, conventionality, and the middle, seeing the real mark in all of them, is called sarvākārajñatā. Therefore it is said that the three wisdoms are attained within the one mind. Hence we know that the three eyes produced by the three calmings of the one mind see the inconceivable three truths. Because this seeing is attained from calming, it receives the name 'eye'. The three wisdoms produced by the three contemplations of the one mind know the inconceivable three objects. Because this wisdom is attained from contemplation, it receives the name 'wisdom'. Object and truth are merely different terms for left and right; seeing and knowing are distinct names for eyes and vision, and should not be spoken of separately. Although there is the threefold explanation of three calmings and three contemplations, in truth it is simply a single inconceivable dharma. It is also said: as for skillfully settling the mind, one uses contemplation and calming to settle it in the dharma-nature. The foolish delusion of avidyā is originally the dharma-nature. Because of foolish delusion, the dharma-nature turns into avidyā. It is like sleep coming and transforming the mind into various dreams; though arising and ceasing upside down like a whirling firebrand, one does not believe in the arising and ceasing of delusion, but only believes that this mind is simply the dharma-nature. Arising is the arising of the dharma-nature; ceasing is the ceasing of the dharma-nature. One realizes that in truth there is neither arising nor ceasing, and that calling it arising and ceasing is false. One binds dharma-nature with dharma-nature; one is mindful of dharma-nature with dharma-nature; it is constantly dharma-nature, and there is no time that is not dharma-nature. Once the comprehension is achieved, one cannot find false thoughts, nor can one find dharma-nature. Returning to the source and reverting to the origin, the dharmadhātu is entirely quiescent; this is called calming. As for contemplation: one contemplates that the mind of avidyā is equal to the dharma-nature and originally empty. For example, at the end of a kalpa, all false thoughts, good and bad below, are like empty space, non-dual and undivided. Again, it is like at the end of a kalpa, from the ground up to the first dhyāna, all is blazing fire; just as in the manifestation shown by Ākāśagarbha Bodhisattva, everything is empty space; or as in the manifestation shown by Sāgaramati Tathāgata, everything is water. Whenever the slightest thought arises, that which is thought of is in every case identical to emptiness, and emptiness is also ungraspable—just as fire from wood can burn fuel and also burns itself. The dharmadhātu is clearly illuminated, entirely in great brightness; this is called contemplation. As for the calming spoken of above, even the dharma-nature cannot be found, let alone false thoughts. As for the contemplation spoken of, even emptiness cannot be found, let alone existent dharmas. Then existence and non-existence are both quiescent, and defilement and purity are both fused; only then is the ultimate calming and contemplation of the one mind accomplished. Furthermore, as for absolute calming and contemplation: it cuts off all horizontal and vertical relations, cuts off all conceptual thought, cuts off all teachings and contemplations, so that none arise at all; hence it is called calming. Calming is also ungraspable. Contemplation merges with the object of suchness; since the object is quiescent and pure, and there is not even purity, how could there be contemplation? Worldly people explain the meaning of 'absolute' based on various verbal expressions, but ultimately fail to cut off \[relativity\]. If one grasps the meaning and forgets the words, mental activities are also severed. Following wisdom in marvelous awakening, there are no further distinctions. Distinctions that take principle as an object are all called relative. When true wisdom unfolds, it cuts off all these relations: cutting off is in turn cut off, all dharmas do not depend on one another, and even for a single thought-moment there is no abiding. This is precisely the meaning. The Fuxing ji says: 'If the doors of non-arising are ten-thousandfold, yet are solely the one mind, this is because it is difficult for someone cultivating contemplation to position the mind; therefore, grasping and showing the correct intention is called the one mind.' This precisely clarifies the one-mind door of non-arising. 'Furthermore, since in thought-moment after thought-moment calming and contemplation are present before one, based on these thoughts of the mind, it is called sentient beings. Why? Grasping all the preceding, whether horizontal or vertical, once one enters the one mind, whenever a single thought arises, it is not apart from the self; the self is just sentient beings. Comprehending that the mind in thought-moment after thought-moment is both quiescent and illuminating: being quiescent, it is called calming; being illuminating, it is called contemplation. Since the one mind is like this, all minds are by analogy the same. Calming and contemplation are the cause; the eyes and wisdom are the fruit. In each and every thought-moment, there is nothing that is not calming, contemplation, eye, and wisdom.' As for the three and the one above: if there were three that could be three, it would become differentiation; if there were one that could be one, it would become non-differentiation. If differentiated, one loses non-differentiation; if non-differentiated, one loses differentiation. Opening the one into three loses the one; combining the three into one loses the three. It is now clarified that this is not so: the former three are still the present one; the present one is still the former three. Opening into three does not lose the one; combining into one does not lose the three. This is just differentiation being non-differentiation, and non-differentiation being differentiation. If one grasps this meaning, \[one sees that\] there is no basis for dharmas existing in the three times as 'originally existing but now non-existent'; one should also similarly say that there is basis for dharmas existing in the three times as 'originally non-existent but now existing'. Impermanence and non-impermanence, object and wisdom, cause and effect—all follow this analogy. 'The former three are still the present one; the present one is still the former three' means: without moving from it, the nature of sentient beings can accomplish the nature of all buddhas; it is also opening the provisional from the real and converging the provisional back into the real; it is also cause and effect being simultaneous, and delusion and awakening being of the same limit. Therefore it is said: 'What you all practice is the bodhisattva path; all sentient beings are the characteristic of nirvāṇa.' Furthermore, it is said that the one mind is three contemplations, and the three contemplations are the one mind. If the three contemplations are the one mind, it is spoken of vertically; if the one mind is three contemplations, it is spoken of horizontally. Now, not being vertical, it is not one; not being horizontal, it is not three. Three-one and one-three are merely meanings upon the true mind; one must not rigidly cling to an understanding of being one, being three, or being neither three nor one. This is because the source is not a numerical quantity, and the path transcends names and words. ### [82.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.4) Question: The sūtra says: 'All unobstructed persons escape birth and death by a single path.' Why establish multiple contemplation gates with distinct practices and characteristics? ### [82.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.5) Answer: What is contemplated is one, while the contemplation itself differs. The Buddhas accommodate capacities and secretly bestow skillful means. Furthermore, phenomena are the substance of citta, and contemplation is the function of citta. When one's own citta gives rise to function, it reflects back upon its own substance, just as a wick gives rise to a flame whose light shines back upon the wick, or like a pearl emitting light that reflects back onto the body of the pearl. As in the Avataṃsakasūtra, when Sudhana visited the elder Megha, he saw thoroughly through the ocean of Buddhas of the ten directions. Revealing this samādhi is the contemplation of citta-only: knowing that the realms of sentient beings, limitless and boundless, are all the manifestations of citta. Therefore it is explained that according to \[one's\] citta recollecting the Buddha, the Buddhas appear before one. Because the contemplation of citta-only encompasses all phenomena, the Venerable Zhanran said: 'Those of superior faculties contemplate only one phenomenon—that is, they contemplate the inconceivable realm. The realm is what is contemplated, and contemplation is that which contemplates. What is contemplated refers to the aggregates, realms, and entrances, which do not go beyond form and citta. Form is created from citta and its entire substance is citta. That which can create is fully endowed with all dharmas. Sentient beings are endowed with it in principle; the Buddhas have already accomplished it. Between accomplishment and principle, none differs in nature.' A verse says: / 'Within every single citta are all cittas; / Within every single particle are all particles. / Within every single citta are all particles; / Within every single particle are all cittas. / Within every single particle are all lands, / And the particles of all lands are likewise so. / The bodies of all dharmas, all particles, and all lands— / Their substance is completely so, devoid of self-nature. / Being devoid of self-nature, it originally changes according to things, / Therefore their mutual penetration and phenomena are constantly distinct. / Thus my body, citta, lands, and particles are pervasive, / And so too are the Buddhas and sentient beings. / The substance of every single body and land is constantly identical; / What prevents citta, Buddha, and sentient beings from being distinct? / Because they are distinct, defiled and pure conditions are distinguished; / The substance of conditions is originally empty, yet empty and not empty. / The three truths and three contemplations are three yet not three; / Three, one, and one, three have nowhere to rest. / The names of truth and contemplation differ, yet their substance is the same; / Therefore subject and object are two yet not two.' / When one contemplates in this way, it is called contemplating the nature of citta. Following conditions without changing, it is therefore called 'nature'. Without changing while following conditions, it is therefore called 'citta'. Thus this wondrous realm is the source of all dharmas; thus this wondrous contemplation is the origin of all practices. With one contemplation, those of superior faculties encompass both horizontally and vertically, readily understanding the absence of characteristics while the multitude of characteristics remains clearly apparent. If those of middling and lower faculties do not correspond with this gate, then according to the differences of capacities, the teachings are divided into many kinds. Although various paths are taught, they are actually for the sake of the Buddha vehicle. The Buddha vehicle is unmoving; the various \[paths\] follow the citta. It is like a crystal pearl, which changes into various colors according to the objects before it; or like a diamond gem, which has no fixed shape when placed in the sun. ### [82.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.6) Question: The inherently pure citta is originally free from defilement. Why is the meaning of severing delusion spoken of? ### [82.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.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. ### [82.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.8) Question: There is only the one true citta entering the limit of equality; why do practitioners have differences in their realization? ### [82.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.9) Answer: This is because there are depths and shallows in the cognitive vision that realizes, which naturally gives rise to distinctions with respect to unconditioned phenomena. The Nirvāṇa Commentary says: "The Buddha-nature is like a worldly road. There are those who have not walked it, those who wish to walk it, those who are walking it, and those who have already walked it. Although there are differences such as not having walked it and so forth, one cannot say that there are two roads. The Buddha-nature is also like this. There are those who have not seen it, those who wish to see it, those who are seeing it, and those who have already seen it. Although the seeing differs, in principle there are not two. All Buddhas share the same dharmadhātu, so in principle there are not two. That a single dust-mote is nothing other than the dharmadhātu means that in terms of phenomena there is not the slightest discrepancy." This is the unity of what is realized. As for differences in that which realizes: in teachings such as the Tripiṭaka and Shared teachings, one sees only emptiness and does not see non-emptiness, like searching for a dream and finding sleep. In teachings such as the Distinct and Complete teachings, one sees the principle of the non-empty Middle Way, like searching for a dream and finding the mind. Moreover, the Distinct approach still clings to the sequential arising of the doctrinal path, whereas the Complete vehicle directly penetrates the mind-nature as fully complete right now. Furthermore, the Tripiṭaka and Shared teachings take the extinction of the mind as the ultimate fruit, \[whereas\] the sudden \[teachings\] all belong to the Complete vehicle. The Tiantai teaching says: "The six consciousnesses are the seeds of the contributory cause; both good and evil arise from the six consciousnesses. The seventh consciousness is the seed of the disclosing cause; both delusion and understanding are the seventh consciousness. The eighth consciousness is the seed of the direct cause; without the eighth consciousness, there would be no saṃsāra or nirvāṇa. If these three kinds \[of seeds\] were not of the Buddha-lineage, where else outside them would there be a complete and sudden Dharma? When the two vehicles sever the saṃyojanas, once the saṃyojanas are exhausted there is no longer a cause for the Buddha's wisdom, and they cannot accomplish sarvākārajñatā; they lose the seed of the disclosing cause. If one eliminates evil and has good, once evil is exhausted one cannot give rise to all good; how could there be the seed of the contributory cause? If one departs from saṃsāra and enters nirvāṇa without remainder, extinguishing the body and not receiving rebirth, how could there be the seed of the direct cause?" Therefore the Perfect Enlightenment Sūtra says: "The Bodhisattva Viśuddhaprabha said to the Buddha: 'World-Honoured One, we pray that for the sake of the assembly of the Dharma who have come, you will once more proclaim the completely fulfilled awakened nature of the Dharma King. What are the differences in what is realized and attained by all sentient beings, the bodhisattvas, and the Tathāgata, the World-Honoured One?'... up to where the Buddha said: 'Good sons, the intrinsic nature of perfect enlightenment is not an existence of natures upon natures; arising in accord with all natures, it is without grasping and without realization. Within the true characteristic, there are truly no bodhisattvas and no sentient beings. Why is this? Bodhisattvas and sentient beings are all illusory transformations. Because illusory transformations are extinguished, there is no one who grasps or realizes. For example, the visual faculty does not see the eye itself. Its nature is naturally impartial, and there is no one who is impartial. Sentient beings are deluded and inverted, unable to eradicate all illusory transformations. In their false exertion between extinction and non-extinction, distinctions are thereby manifested. If one attains the Tathāgata's accord with quiescence, in truth there is neither quiescence nor one who is quiescent. Good sons, from beginningless time all sentient beings, on account of falsely conceiving a self and cherishing what belongs to the self, have never known for themselves that thoughts arise and cease in every instant; therefore they give rise to hatred and love, and indulge in the five desires. If they meet a good friend who instructs them to awaken to the pure nature of perfect enlightenment, revealing its arising and ceasing, they immediately know that this life is of its own nature toil and distress. If there is a person who severs toil and distress forever and attains the purity of the dharmadhātu, that very understanding of purity becomes an obstruction to them; therefore they are not at ease with respect to perfect enlightenment. This is called ordinary beings according with the awakened nature. Good sons, all bodhisattvas take understanding as an obstruction; although they sever the obstruction of understanding, they still abide in the perception of awakening. The obstruction of awakening becomes an obstruction, and they are not at ease. This is called bodhisattvas who have not entered the bhūmis according with the awakened nature. Good sons, having illumination and having awakening are both called obstructions. Therefore, the bodhisattva constantly awakens without abiding; illumination and the illuminator are simultaneously quiescent. For example, like a person cutting off their own head: once the head is cut off, there is no one who can cut it off. Thus by using the obstructed mind one eliminates all obstructions; once the obstructions are extinguished, there is no one who extinguishes the obstructions. The sūtra teachings are like a finger pointing at the moon: if one sees the moon, one thoroughly knows that what points is ultimately not the moon. The various spoken teachings of all Tathāgatas expounded to bodhisattvas are also like this. This is called bodhisattvas who have entered the bhūmis according with the awakened nature. Good sons, all obstructions are themselves ultimate awakening. Retaining mindfulness or losing mindfulness are nothing other than liberation. Establishing dharmas or destroying dharmas are both called nirvāṇa. Wisdom and foolishness are both prajñā. The dharmas accomplished by bodhisattvas and non-Buddhists are equally bodhi. Avidyā and tathatā are not different realms. All morality, concentration, and wisdom, as well as lust, anger, and delusion, are all the brahma-practice. Sentient beings and lands share the same dharma-nature. Hells and heavens are all pure lands. Having nature and lacking nature alike accomplish the Buddha path. All kleśas are ultimately liberated. The oceanic wisdom of the dharmadhātu clearly illuminates all characteristics just like empty space. This is called the Tathāgata according with the awakened nature. Good sons, if bodhisattvas and sentient beings in the final age, dwelling in all times, do not give rise to false thoughts, do not extinguish false minds, do not add intellectual understanding when abiding in realms of false conception, and do not discern reality in non-understanding—when those sentient beings hear this Dharma gate, believe, understand, accept, and uphold it, and do not give rise to alarm or fear, this is called according with the awakened nature.'" Explanation: "Dwelling in all times, not giving rise to false thoughts": although thoughts are themselves empty, they must not be deliberately aroused. Whether they arise through habituation, or arise in succession, or whether one realizes the previous thought was wrong and separately gives rise to a subsequent thought of repentance—all of these are sicknesses. If, during a single period of sitting, the internal and external mind does not arise, that is the samādhi of tathatā. Even if an external realm pulls and generates \[thought\], merely clarify right mindfulness. Right mindfulness is the fundamental dharma of the one mind; mind and realm are both empty, completely without anything to be attained. "Do not extinguish false minds": that is, when tracing the initial thought, one does not see where it arose; why would one need to sever and extinguish it? Not seeing where it arose is called true extinction. "Do not add intellectual understanding when abiding in realms of false conception": the internal and external realms of false conception are all empty; why should one forcefully generate discrimination? Then neither grasping nor rejecting, one accords with wondrous samādhi. "Do not discern reality in non-understanding": one also does not abide in non-discrimination; neither real nor unreal, the mind has nowhere to rest. Then one attains the correct source of the origin and the wondrous nature of returning to the source. ### [82.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.10) Question: All sentient beings share the same dharma-nature; hence the Viśeṣacintibrahmaparipṛcchāsūtra says: "The suchness of sentient beings is itself the suchness of the exhaustion of outflows and liberation." Why do the various states of sentient beings not possess the merit of nature-arising? ### [82.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.11) Answer: “Nature” has two meanings: first, the meaning of disposition (gotra), because it is arisen from causes; second, the meaning of dharmatā, because whether true \[dharmakāya\] or responsive \[nirmāṇakāya\], all are this nature. If it is dharmatā, ordinary beings and sages are alike. If it is disposition, it requires the perfuming cultivation of the myriad goods, using the pure to overcome the defiled; only then does the nature arise. Although delusion is identical to nature, it does not accord with the nature. The commentary of Qingliang says: “The meaning of the Tathāgata’s appearance is called both dependent origination and nature-origination. If the eight phases \[of a Buddha’s life\] assemble conditions and appear, it is called dependent origination; that is, it appears because it is evoked by the karma of sentient beings and by the Tathāgata’s great compassion. The realization of the path through the eight phases proceeds from dharmatā, so it is called nature-origination. Now, since proceeding from conditions is devoid of intrinsic nature, dependent origination is named nature-origination. Furthermore, pure dependent origination constantly accords with the nature, so it is also called nature-origination. Hence it says: although responsive \[forms\] proceed from conditions, they do not contravene the nature; thus there is nothing that does not flow forth from this dharmadhātu. This is the gateway of mutual completion, explaining that nature completes conditions. Therefore, this nature-origination naturally has two meanings: first, having no intrinsic nature as it proceeds from conditions, it is nature-origination; second, dharmatā accords with conditions, so it is called nature-origination, because there is nothing that does not return to realize this dharmakāya. This is dependent origination being able to complete nature-origination, which is the gateway of mutual completion. ‘Using the pure to overcome the defiled, the nature thereupon arises’ explains the gateway of mutual overcoming, and also resolves an objection. That is, someone asked: ‘Nature-origination is solely pure, and dependent origination is identical to nature-origination \[—how can this be\]?’ Hence this resolution is provided. Namely, origination is twofold: first, defiled; second, pure. ‘Pure’ refers to the Tathāgata’s great compassion, the bodhisattva’s myriad practices, and so forth. ‘Defiled’ refers to sentient beings’ delusions and karma, and so forth. If one uses the defiled to overcome the pure, it belongs to sentient beings; hence it is solely dependent origination. Now, using the pure to overcome the defiled belongs solely to all Buddhas; hence it is called nature-origination. Even down to the arising and emergence of the myriad phenomena, all are dependent origination within the true nature. Therefore, whatever the bodhisattva carries out accords with dharmatā. Sentient beings, because the root of ignorance has not yet been exhausted and the views of ego-attachment are not forgotten, whatever they carry out contravenes dharmatā; it merely accomplishes conditioned, arising-and-ceasing practice, not accomplishing the gateway of the merits of nature-origination. As the Awakening of Faith says: ‘This bodhisattva knows that dharmatā is free from the characteristic of stinginess and greed; this is the pure perfection of giving, and in accordance with it, cultivates dānapāramitā. They know that dharmatā is free from the realms of the five desires and without characteristics of breaking precepts; this is the pure perfection of morality, and in accordance with it, cultivates śīlapāramitā. They know that dharmatā is free from suffering and affliction and free from characteristics of anger and harm; this is the pure perfection of patience, and in accordance with it, cultivates kṣāntipāramitā. They know that dharmatā is free from the characteristics of body and mind and devoid of indolence; this is the pure perfection of vigor, and in accordance with it, cultivates vīryapāramitā. They know that dharmatā is unmoving and undistracted; this is the pure perfection of dhyāna, and in accordance with it, cultivates dhyānapāramitā. They know that dharmatā is free from all dark delusion; this is the pure perfection of wisdom, and in accordance with it, cultivates prajñāpāramitā.’ Therefore we know that each single perfection and single practice cultivated by a bodhisattva accords with the principle of the one mind dharmatā of tathatā. It is not that there is something else cultivated outside of one’s own nature. Because they accord with the nature of citta, all their merits arise like the nature, inexhaustible and unconditioned, neither grasping nor relinquishing. The stinginess, greed, down to dark delusion produced by ordinary beings all contravene the true and turn their backs on the nature, giving rise to a mind of self-view. Therefore they do not follow nature-origination, nor do they accomplish uncontaminated merits. Even if they engage in delusional cultivation, it all involves attaining something distinct outside their own mind, entirely becoming non-Buddhists, heavenly demons, and conditioned arising and ceasing, because they do not accord with tathatā and contravene dharmatā. Furthermore, through cultivation the nature is revealed, and through the nature cultivation is accomplished. Without the nature, cultivation also cannot be accomplished; without cultivation, the nature also cannot be revealed. As an ancient worthy said: ‘Fundamental existence is like true gold; production through cultivation is like an adorned utensil. It is through the adorned utensil that the excellence of gold is revealed; the adorned utensil has no substance of its own, but is entirely made of gold.’ Illustrating the two virtues by metaphor: just as production through cultivation, when in the causal stage, gradually reveals fundamental existence, and in the fruitional stage, completes fundamental existence, it is not that the principle of fundamental existence has the gradual or the complete. It is like the light of the new moon: although it gradually becomes full, it constantly carries the full moon, because the full moon is ever-present. Therefore, the moon of the fifteenth day is universally present within the first, second, third days, and so on. Thus we know that the complete fruit is universally present in the causal stages, and also causes each subsequent \[stage\] to constantly possess each preceding \[stage\], and each preceding \[stage\] to constantly possess each subsequent \[stage\]. Because on the first day there is the moon of the second day, up to the moon of the fifteenth day, since the moon of the fifteenth day is identical to the first moon. The application to the Dharma can be known from this. For this reason it is said: ‘Production through cultivation is fundamental existence,’ because when it is first complete, it was already complete beforehand. ‘Fundamental existence is production through cultivation,’ because when it first arises, it is also already complete. Contemplate this with an unattached mind! If one cannot contemplate it in this way, one will lose great benefit—just like the poor son who thought the storehouse belonging to himself was someone else’s property, or who begged while carrying the jewel in his clothes, or stayed impoverished while guarding a hoard of gold. All of this happens because they do not recognize the treasure of their own mind, resulting in such circumstances. Furthermore, as the Śūraṅgamasūtra says: ‘The Buddha said: “All sentient beings from beginningless time have been deluded about themselves, taking themselves to be things, losing their original mind, and being turned by things; therefore within this they view the great and view the small. If one can turn things, one is then identical to the Tathāgata: body and mind round and luminous, an unmoving site of enlightenment, on the tip of a single hair able to contain and hold the lands of the ten directions.”’ Now, regarding what is called ‘turning things’: things are empty and are not what is turned; one only turns one’s own mind. For all phenomena are born from conceptual discrimination, accomplished through thought, and arrive following mental recollection. Therefore a verse in the Vajrasamādhisūtra says: ‘Phenomena are born from conceptual discrimination, And they are also extinguished through conceptual discrimination. When all phenomena of conceptual discrimination are extinguished, These phenomena neither arise nor cease.’ Hence we know that all phenomena are born from discriminating consciousness. If one can awaken to the emptiness of discriminating consciousness, one will know that all phenomena are quiescent and extinguished. Whether arising or ceasing, both are conceptual discrimination. If conceptual discrimination is eradicated, phenomena neither arise nor cease. It is also like the Lotus Sūtra, where the three purifications of the lands were merely the transformation of the mind, not the transformation of the lands. A commentary on the Śūraṅgamasūtra says: ‘“If one can turn things, one is identical to the Tathāgata”: outside mind there are no things; things are mind itself. When citta is merely free from conceptual discrimination, it is correct wisdom; correct wisdom is prajñā, pervasively permeating the dharmadhātu without hindrance. For this reason, in the Western land, the water, birds, and groves of trees all expound the Dharma. The place where the Dharma is expounded is citta as suchness. Therefore, every single sense-faculty of the Tathāgata pervades the dust-mote kṣetras, even down to the tip of a hair, expounding the wondrous Dharma. Now, if one can only be free from thoughts, one will be identical to the true knowledge and vision of the Tathāgata.’ Formerly, there was a Chan master cultivating the path on Mount Wuwei in Mianzhu county in the region of Shu. At that time, over three hundred households arranged a vegetarian feast and all invited the master. Because his mind was free from conceptual discrimination, he responded to their capacities without hindrance. ### [82.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.12) Question: By what wisdom-realization do the manifold capacities of the dharmadhātu all enter the equal one mind and reach the ultimate tathāgatagarbha? ### [82.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82.13) Answer: In terms of the \*Buddhagotraśāstra\*, there are five kinds of tathāgatagarbha; the \*Explanation of the Mahāyāna Treatise\* (\*Shi Moheyan lun\*) lists ten kinds of tathāgatagarbha. First, the \*Buddhagotraśāstra\* states that there are five kinds of garbha: 1. The tathāgatagarbha, because while in entanglement, it contains the fruition dharmas. 2. The garbha of intrinsically pure nature, because while in entanglement, it is undefiled. 3. The dharmakāya garbha, because at the fruition stage it is the support for virtues. 4. The supreme transcendent garbha, because upon emerging from entanglement it surpasses the two vehicles and bodhisattvas. 5. The dharmadhātu garbha, because it pervades the cause and penetrates through to the fruition; externally it sustains all defilement and purity, and is therefore called 'dharmadhātu'; internally it contains all the virtues of the nature \[as numerous as\] the sands of the Ganges, and is therefore called 'garbha'. Next, the \*Shi Moheyan lun\* states: 'There are ten kinds of tathāgatagarbha, because they are expounded separately across the sūtras. 1. The Great Dhāraṇī Tathāgatagarbha, because it completely gathers in all tathāgatas. In the \*Sūtra of the Inexhaustible Treasury of All Buddhas\* it is said: "The Buddha told Mañjuśrī: 'There is a tathāgatagarbha named the Great Jewel Inexhaustible Exquisite Complete Dhāraṇī. It completely gathers in all garbhas, with nothing it does not penetrate, nothing it does not fit, perfectly complete and fully equal. Among all existing tathāgatagarbhas, there are none for which this is not the root. Why? This tathāgatagarbha is the king of tathāgatagarbhas, the lord of tathāgatagarbhas, the heaven of tathāgatagarbhas, and the earth of tathāgatagarbhas. For this reason, it is named the Great Jewel Inexhaustible Exquisite Complete Dhāraṇī Tathāgatagarbha.'" What meaning does this sūtra passage clarify? It displays the general characteristic of that which is the support—the dhāraṇī garbha—and the specific characteristics of those supported—the various tathāgatagarbhas in the other sūtras. In what sense is it called tathāgatagarbha? Because it embraces and sustains. 2. The Tathāgatagarbha Far-Transcending Transmigration and Fetters, because it is purely singular and complete. In the \*Bhūtakoṭi Sūtra\* it is said: "Son of the Buddha, the tathāgatagarbha has only awakening, only suchness; it is free from the cause of transmigration, free from the bond of deliberative cognition, entirely pure and white. Therefore it is named the garbha of the Tathāgata." What meaning does this sūtra passage clarify? It displays the one mind of tathatā, free of any cause of delusion, free of any cause of awakening, free of any fruit of delusion, free of any fruit of awakening, uniquely true and uniquely such, having only the pure and sublime substance of the Tathāgata. In what sense is it called tathāgatagarbha? Because it is without any impurity. 3. The Tathāgatagarbha that Bestows Activity and Characteristics, because it bestows the power for transmigration, and causes the dharmakāya Tathāgata to be concealed. In the \*Laṅkāvatārasūtra\* it is said: "The tathāgatagarbha is the cause of good and non-good, experiences suffering and pleasure, accompanies causes, and undergoes arising and ceasing like an actor." What meaning does this sūtra passage clarify? It displays the one mind of arising and ceasing, which bestows power upon delusion and bestows power upon awakening, manifesting the dharmas of saṃsāra and nirvāṇa. It is like an illusory person who is not an illusion, bestowing power and function according to what is appropriate upon all illusory events. In what sense is it called tathāgatagarbha? Because it causes concealment. 4. The Tathatā-Tathatā Tathāgatagarbha, because it is only suchness. In the \*Sūtra on True Cultivation\* it is said: "The tathāgatagarbha of principle as it is and principle as it is, is not an establishment and not a repudiation; it is neither permanent nor impermanent; it is not realized by the fundamental non-discriminative wisdom, nor is it an objective sphere grasped by the manas or manovijñāna. Why? Because there is only principle and principle, and none of that or this." What meaning does this sūtra passage clarify? It displays the essential tathatā principle within the gateway of tathatā: only principle as its own principle, not wisdom as its own principle. In what sense is it called tathāgatagarbha? Because it is free from otherness. 5. The Arising-and-Ceasing Tathatā Tathāgatagarbha, which neither arises nor ceases, yet is defiled by arising and ceasing. In the \*Laṅkāvatārasūtra\* it is said: "Mahāmati, foolish worldlings do not perceive or understand; clinging to all dharmas as not abiding for an instant, they fall into wrong views and say: 'Untainted dharmas also do not abide for an instant,' thereby destroying that tathatā tathāgatagarbha. Furthermore, Mahāmati, if the adamantine tathāgatagarbha—the dharma realized by the Tathāgata—did not abide for an instant, then all noble ones would not become noble ones." What meaning does this sūtra passage clarify? It displays the essential tathatā principle within the gateway of arising and ceasing, which is free from the characteristic of impermanence and is an unarisen and unceasing dharma. In what sense is it called tathāgatagarbha? Because it is defiled. 6. The Empty Tathāgatagarbha, because all is said to be empty, concealing the Tathāgata. In the \*Śrīmālādevī Sūtra\* it is said: "World-Honoured One, the empty tathāgatagarbha is apart from, detached from, and distinct from all garbhas of kleśas." What meaning does this sūtra passage clarify? It displays that all defiled dharmas within the gateway of arising and ceasing conceal the intrinsic characteristics of original awakening and its measureless virtues of the nature. In what sense are all defiled dharmas collectively called empty? Because all defiled dharmas are illusory transformations and distinctions, their substances and characteristics lack reality, and their functions are untrue; hence they are called empty. Yet they can conceal the real virtues and true substance of the dharmakāya Tathāgata, and therefore it is named the garbha of the Tathāgata, its name established from the concealing defilements. 7. The Non-Empty Tathāgatagarbha, because everything is non-empty, yet it is defiled by empty defilement. In the \*Śrīmālādevī Sūtra\* it is said: "World-Honoured One, the non-empty tathāgatagarbha is inseparable, undetachable, and indistinct from inconceivable Buddha dharmas surpassing the sands of the Ganges." What meaning does this sūtra passage clarify? It displays that the intrinsic characteristic of original awakening within the gateway of arising and ceasing is fully endowed with all virtues surpassing the sands of the Ganges, yet is defiled by all defiled dharmas surpassing the sands of the Ganges. In what sense are all pure dharmas collectively called non-empty? Because the substance of all pure dharmas is internally real, their function is exceedingly sublime, and they are far removed from falsity and transcend artifice; hence they are called non-empty. Being covered by defilement, it is called tathāgatagarbha; when manifested, it is called dharmakāya; when concealed, it is called tathāgatagarbha. Thus its name is established from that which is purified. 8. The Tathāgatagarbha Capable of Embracing, because the intrinsically pure mind within the garbha of avidyā is capable of embracing all virtues. In the \*Anūnatvāpūrṇatvanirdeśa\* it is said: "The fundamentally aligned substance of the tathāgatagarbha and its pure dharmas are true as they are, not false, inseparable and undetachable, dharmas of inconceivable wisdom; from the beginningless fundamental limit, there has been this pure and aligned dharma-substance." What meaning does this sūtra passage clarify? It displays that the intrinsically pure mind of all sentient beings has from the beginningless past been fully endowed with the three wisdoms and complete in the four virtues, lacking nothing. In what sense is it called tathāgatagarbha? Because the inverted mind does not know and does not perceive it; thus its name is established from that which can purify. 9. The Embraced Tathāgatagarbha, because all defiled dharmas—the ground-garbha of avidyā—having been transcended, are embraced by the perfectly awakened one. In the \*Anūnatvāpūrṇatvanirdeśa\* it is said: "The fundamentally unaligned substance of the Tathāgata and the impure dharmas bound by kleśas—these unaligned impure dharmas bound by kleśas, separated and detached from the fundamental limit—can only be severed by the bodhi wisdom of the Tathāgata." What meaning does this sūtra passage clarify? It displays the fully awakened Buddha of initial awakening, who has severed all hindrances and is endowed with all wisdom: with the brightness of wisdom outside and the darkness of hindrances inside, all defiled dharmas are embraced and sustained by wisdom. In what sense is it called tathāgatagarbha? Because it embraces and sustains. 10. The Concealed Tathāgatagarbha, because the dharmakāya Tathāgata is hidden and submerged, covered by kleśas. In the \*Anūnatvāpūrṇatvanirdeśa\* it is said: "The tathāgatagarbha is equal to the future limit, constant and having dharmas, which is the root of all dharmas, fully equipped with all dharmas, possessing all dharmas, inseparable and undetachable from mundane dharmas." What meaning does this sūtra passage clarify? It displays that the substance of the multifaceted one mind equals the dharmadhātu, pervades the three times, and is fully complete; with defiled and pure dharmas, there is nowhere it does not penetrate, nowhere it does not reach. Furthermore, it displays that the intrinsically pure mind within the gateway of according with conditions is hidden and submerged within defiled dharmas, the dharmakāya Tathāgata having not yet appeared. These are named the ten.' Now, taking the fifth dharmadhātu garbha from the \*Buddhagotraśāstra\* and the first Great Dhāraṇī Tathāgatagarbha from the \*Shi Moheyan lun\*, their meaning is vastly pervasive, completely gathering in everything. Through the wisdom of the real mark, one will surely be able to realize and enter it. It is like the stars revolving around the North Star, like the ocean gathering all rivers, like great empty space, where not a single dust mote fails to enter; or like inside the mirror of the source, where not a single dharma fails to return. It is what all noble ones ride, and what all Buddhas co-realize. The other garbhas, according with defiled and pure conditions, constitute the two gateways of tathatā and arising-and-ceasing, as virtues and faults, concealing and revealing, and their antidotes. Because it is undifferentiated yet differentiated, it does not keep its own nature; because it is differentiated yet undifferentiated, it does not lose its own nature. Thus the general and the particular share the same source, and the root and branches are of one single limit. As a verse in the \*Ratnagotravibhāga\* says: 'The dharmakāya pervades without difference; All truly have the Buddha-nature. Therefore it is said that sentient beings Always possess the tathāgatagarbha.' What meaning does this verse clarify? There are three meanings why the Tathāgata says that at all times all sentient beings have the tathāgatagarbha. What are the three? First, the dharmakāya of the Tathāgata pervades the minds and consciousnesses of all sentient beings, as the verse says 'the dharmakāya pervades'. Second, the substance of tathatā is equal and without difference in all sentient beings, as the verse says 'without difference'. Third, all sentient beings equally possess the tathatā Buddha-nature, as the verse says 'all truly have the Buddha-nature'. _First 13 of 22 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.82.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.82) · Pramāṇa