宗鏡錄 84.18

84.18

Answer: Generally speaking, when "empty" is spoken of, it refers to all worldly deluded citta and defiled phenomena as being empty, because the attachments of imagining in vain have no grounding in truth. If it is the supramundane Buddhadharma and the true citta, then it is not empty, because it has grounding in truth. The Awakening of Faith says: "Tathatā has two [aspects]: first, truly empty, because it can definitively reveal the real; second, truly not-empty, because it has an intrinsic substance complete with untainted nature-merits." That which is spoken of as empty means that from the very beginning it is not associated with any defiled phenomena, meaning that it is free from the characteristics of distinction among all phenomena, because it is without falsely deluded citta-thoughts. One should know that the svabhāva of tathatā is without characteristics such as existence, nonexistence, oneness, or difference, up to—generally speaking—relying on all sentient beings having deluded citta with discrimination from moment to moment, none of which are associated with it; therefore it is spoken of as empty. If one is free from deluded citta, there is truly nothing that can be emptied. That which is spoken of as not-empty means that having already revealed the substance of phenomena to be empty and devoid of delusion, it is itself the true citta, eternal, constant, and unchanging, fulfilled with pure phenomena; thus it is called not-empty. The Commentary by Qingliang explains: "Not conjoining with delusion is called empty. The nature being endowed with the myriad virtues is called not-empty." When it comes to explaining the text, he says: "'If one is free from deluded citta, there is truly nothing that can be emptied' reveals that the empty treasury is manifested by way of delusion. But the not-empty treasury necessarily relies on overturning defilement to manifest as not-empty. Therefore it says, 'because it reveals the substance of phenomena to be empty and devoid of delusion, it is itself the true citta,' and so forth." For example, the originally possessed virtue of dāna is now [obscured by] stinginess and greed; the originally possessed virtue of śīla is now subject to the five desires; the originally possessed serene samādhi is now disordered thoughts; the originally possessed great wisdom is now folly. In this way, stinginess conceals giving, up to folly concealing wisdom. Therefore the treatise says: "Because one knows the dharmatā to be without stinginess and greed, one accords with it to cultivate the practice of dānapāramitā," and so forth; the myriad practices are all like this. Therefore the treatise says: "It originally possesses the meaning of real consciousness and knowing. It says: 'If the citta moves, it is not real consciousness and knowing.' This clarifies that the movement of the deluded citta conceals its true knowing." Hence, the emptiness of the very delusion conceals the myriad virtues that are not-empty. Therefore a sūtra verse says: "Knowing delusion to be originally real of itself, when one sees the Buddha, there is purity." Therefore the treatise says: "Because it can definitively reveal the real, it is called empty." Hence we know that the empty treasury can conceal the not-empty; since that which can conceal is empty, it reveals that the not-empty treasury is originally complete. Second, having no delusion upon the svabhāva citta is emptiness; whatever is absent constitutes the not-empty virtue. For example, being empty of stinginess and miserliness reveals the presence of dāna; being empty of deluded movement reveals the presence of nature-emptiness. Therefore it is the empty treasury that conceals the not-empty. Hence we know that the original awakening and Buddha-wisdom of all sentient beings are originally complete of themselves; it is only because they are covered by delusion that beings do not know it themselves. If one understands that delusion is empty, true awakening manifests頓-instantly, like the clouds parting to reveal a bright moon, or dust being removed to leave a mirror clear. When one sees the nature, it is therefore said to be "disclosed and obtained," not "accomplished through cultivation." On the day the three bodies are fulfilled, it is also said that they are "brought forth by the myriad practices," not that they come from the outside; all are based on the one mind being originally complete. Therefore we know that the emptiness that is not empty contains in its substance the myriad virtues; the existence that is non-existence accords in its principle with the perfect source. Emptiness and existence complete each other, free from all obstructions. If there is existence apart from emptiness, that existence is eternalism; if there is emptiness apart from existence, that emptiness becomes annihilationism. Now existence and nonexistence proceed together, not deviating from the single purport. Therefore knowledge can penetrate existence, and wisdom can contemplate emptiness. If one penetrates existence without knowing emptiness, one loses the eye of wisdom; if one contemplates emptiness without illuminating existence, one loses the citta of knowledge. The bodhisattva does not exhaust the conditioned, nor does he dwell in the unconditioned. Exhausting existence leaves the work of knowledge unaccomplished; dwelling in nonexistence leaves the citta of wisdom unillumined. Therefore the Ocean of Meanings says: "If emptiness were different from existence, then purity would not be called pure, because of being confused about emptiness. If existence were different from emptiness, then defilement would not be called defilement, because of clinging to existence. Now, existence being entirely empty is only then called the defiled part; emptiness being entirely existent is only then called the pure part. Due to the non-obstruction of emptiness and existence, defilement and purity are unimpeded." If emptiness is existence, existence is emptiness, and so forth, up to all phenomena being mutually identical. Since they are mutually identical, ultimately no phenomena such as oneness, difference, emptiness, or existence manifest outside the citta. Even if they manifest, all are the nimittabhāga of one's own citta; this is not like ordinary people and the Lesser [Vehicle] who do not know, grasping and clinging to existence, or abandoning and sinking into emptiness. If one enters this gate of the middle way of the one mind, one can accomplish the path of skillful means of the myriad practices. As the Sūtra of the Dharma Gate of Great Adornment says: "Mañjuśrī said: 'There are two kinds of skillful means: first, not abandoning saṃsāra; second, not dwelling in nirvāṇa. Furthermore, there are two kinds: first, the gate of emptiness; second, the gate of wrong views. Furthermore, there are two kinds: first, the gate of signlessness; second, the gate of vitarka and vicāra on signs. Furthermore, there are two kinds: first, the gate of wishlessness; second, the gate of wishing for rebirth. Furthermore, there are two kinds: first, the gate of non-action; second, the gate of practices that plant good roots. Furthermore, there are two kinds: first, the gate of non-arising; second, the gate of manifesting arising.'" Hence, when one awakens to the source, the contrary and the compliant converge together; when one penetrates the substance, good and evil are both transformed.