宗鏡錄 83.21

83.21

Answer: That citta is the source refers to the true citta. This citta is neither existent nor nonexistent; it is without dwelling and without support, neither arising nor ceasing. Whether there be a Buddha or no Buddha, its nature and characteristics abide eternally, serving as the nature of all myriad things, just as the substance of empty space is not anything, yet can manifest everything. It is only because sentient beings fail to understand this eternally abiding true citta, and because the true citta has no [fixed] nature, that, through unawareness, the citta of deluded consciousness arises; consequently, they lose this wondrous nature of the true citta, pursue delusions in saṃsāra, and produce ultimate differentiation within complete sameness. Unconditionally clinging to this deluded citta, which can condition sense-objects and comply with external things, they turn their backs on the Way and violate truth; therefore, [the teachings] bid them bring to rest this deluded citta of conditioning contemplation. If the deluded citta does not arise, one is able to accord with awakening; this is why it is said, 'no-mind is the Way,' and also said, 'submerging the mind unites with the Way.' Furthermore, being identical with mind is being without mind; eternally according with original awakening does not necessarily mean extinguishing the mind to obtain realization, which would on the contrary turn one's back on the Way. Yet, although being identical with mind is being without mind, neither can one intentionally give rise [to it]. This citta of deluded consciousness arises in confrontation with objects, and has no substance that can be grasped; it is like waves on the sea, continuous or intermittent following the wind. When the deluded wind of objects does not arise, the waves of discriminative consciousness are not born. The Ghanavyūhasūtra states in verse: / 'All the worlds / Are like a mirage during the heat: / With various unreal characteristics, / In nonexistence they falsely discriminate. / / Awareness arises due to that which is become aware of; / That which is become aware of depends on that which is able to be aware. / Apart from one there are not two, / Just as with light and shadow. / / There is neither mind nor object; / Pramāṇa and the prameya affair / Merely rely on the one mind, / And are discriminated thus. / / Phenomena capable of being known and objects known / Are merely falsely conceptualized reliant on mind. / If one understands that the object known is absent, / Then that which is capable of knowing does not exist.' / That the object known is absent means that there is no object; that which is capable of knowing is absent means that there is no mind. When the deluded citta and illusory objects are both empty, the single-path true citta naturally manifests. Thus one knows that merely when mind does not arise, the myriad dharmas are unproduced; no sooner does mind arise than it becomes an abiding attachment. As the Mahādharmolkādhāraṇīsūtra says: 'The Buddha said: All abiding is non-abiding; it is merely that thoughts shift forward, succeeding one another in series, so that there is arising, and so forth. If there is correct contemplation, all is non-abiding abiding.' Thus one knows that all myriad dharmas are born from thought. Wherever there is contemplation, it is all false contemplation; if there is no contemplation, that is correct contemplation. Hence it is said: 'If there is correct contemplation, all is non-abiding abiding.' Non-abiding abiding is indeed the root of the myriad dharmas.