[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) › 87 # 宗鏡錄 87 English (machine translation) 87 - **Language:** English ### [87.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery. ### [87.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.2) Now, the gates of entering the Way are everywhere encountered; when briefly and essentially distinguished, they do not exceed four gates. Now, based on the Tiantai four teachings—the Tripiṭaka, Common, Separate, and Perfect—each has four gates to enter the Way. The four gates of the former three teachings are extensively explained therein. Here we cite the four gates of the Perfect Teaching, which are fully capable of serving as the entry to the Way: first, the gate of existence; second, the gate of emptiness; third, the gate of both existence and emptiness; fourth, the gate of neither existence nor emptiness. The Zhiguan states: 'The four gates of the Perfect Teaching explain the wondrous principle suddenly, differing from the former two teachings of the Tripiṭaka and the Common; they are perfectly fused and unimpeded, differing from the successive gradations of the Separate Teaching. If it is the gate of existence, it is the provisional; it relies on existence as the starting point of discourse, and this gate of existence is itself the other three gates. One gate is immeasurable gates; immeasurable gates are one gate. Being neither one nor four, it is spoken of as one and four: this is the characteristic of the perfect gate. If existence serves as the gate, it is the existence of saṃsāra, which is the existence of the true characteristic. All phenomena tend toward existence, and existence is itself the dharmadhātu. Outside of the dharmadhātu, there are no further phenomena to discuss. Saṃsāra is nirvāṇa, and nirvāṇa is saṃsāra, without duality and without distinction. It merely takes existence as the starting point of the gate; in reality, it possesses all phenomena, perfectly pervasive and unobstructed—this is called the gate of existence. The other three gates are also like this. This gate is subtle and inconceivable; how could it be the same as the clumsy crossing of the Tripiṭaka and Common teachings that merely \[reach\] emptiness, or the Separate Teaching's lack of fusion and successive separation? Furthermore, the four gates of the Perfect Teaching are all wondrous without coarse\[ness\]. If the gate of existence is the dharmadhātu and encompasses all phenomena, how much more so the other three gates? The gate of emptiness is itself the dharmadhātu and encompasses all phenomena, how much more so the other three gates? The remaining two are also like this. The characteristics of phenomena are equal, without any further superiority or inferiority. If so, there is no distinction among the four gates; they are merely four explanations given according to capacities and suited to conditions, like four fingers pointing to a single moon: the moon is one, while the fingers are four. Moreover, it is like the four teachings of the Tripiṭaka, Common, Separate, and Perfect: like four points in empty space, although the four points seem distinct, they do not depart from the single space; although the four fingers are not the same, they only point to the one moon. As for the first, the gate of existence: contemplating the provisionality of view and thought \[afflictions\], they are the dharmadhātu itself, fully possessing the Buddha-dharma. Furthermore, all phenomena are the conditions of the dharma-nature, up to the supreme truth being also conditions. The Great Sūtra says: "Because avidyā is extinguished, one attains the brightly blazing lamp of sambodhi." This is called the gate of existence. As for the second, the gate of emptiness: contemplating the illusory view and thought \[afflictions\] and all phenomena as not residing in causes and not belonging to conditions, the self and nirvāṇa are both empty. There is only the disease of emptiness, and the disease of emptiness is also empty: this means that all three truths are empty. As for the third, the gate of both emptiness and existence: although the illusory view and thought \[afflictions\] have no real substance, distinguishing their provisional designations is inexhaustible, just as within a single dust mote there is a canon of scripture of the great chiliocosm; unmoved in the supreme truth, one is adept at distinguishing the characteristics of all phenomena. It is also like the one great earth being able to sprout various shoots: within the absence of names and characteristics, one provisionally speaks of names and characteristics, up to the Buddha also being merely a name. This is the gate of both emptiness and existence. As for the fourth, the gate of neither emptiness nor existence: contemplating the illusory view and thought \[afflictions\] as identical to the dharma-nature. The dharma-nature is inconceivable: because it is not worldly, it is not existent; because it is not transworldly, it is not empty. A single color or a single scent is nothing other than the Middle Way. When one is the Middle, all are the Middle. Vairocana is omnipresent throughout all places; how could there be view and thought \[afflictions\] that are not real phenomena? This is called the gate of neither emptiness nor existence.' How is one gate identical to the three gates? One gate is already all phenomena, how could it stop at three? Why is this? Contemplating phenomena arisen from causes and conditions is the first gate; all is the first gate. The first gate is emptiness itself; when one is empty, all are empty—this is the second gate. This first gate is the provisional itself; when one is provisional, all are provisional—this is the third gate. This first gate is the Middle itself; when one is the Middle, all are the Middle—this is the fourth gate. The first gate is itself the three gates; the three gates are themselves the one gate. One merely raises one gate as a name; although there are four names, in principle there is no separation. These are the four gates of the Perfect Teaching, which are precisely what is applied at present. If so, why use the various preceding distinctions? It is only that ordinary sentiments are dark and dull, not knowing without being told; first one entices and opens them up, and later they enter the true path. The Lotus Sūtra says: 'Although various paths are taught, they are actually for the sake of the ekayāna.' If one grasps this meaning, though distinguishing all day long, there is nothing distinguished. In the Nirvāṇa \[Sūtra\] it is called: 'There is further a single practice, which is the practice of the tathāgatas.' In the Lotus \[Sūtra\] it is called: 'Straightforwardly discarding expedients, only teaching the unsurpassed Way.' In the Pañcaviṃśatisāhasrikā \[Prajñāpāramitā\] it is called: 'Sarvākārajñatā, knowing all phenomena.' In the Vimalakīrti it is called: 'The campaka forest, smelling no other fragrance.' In the Avataṃsaka it is called: 'The dharmadhātu.' These are all the meaning of these four gates. Therefore we know that if one comprehends the one mind, in cultivation cause and fruit will be completely fulfilled: like the earth, because the myriad things are brought forth from it; like the sea, because all treasures gather there; like a cart, because it can transport; like a city, because it guards and protects well. Therefore the Mahāparinirvāṇa-sūtra states: 'The Buddha said: "I said to Sudatta: 'Householder, the citta is the master of the city. Householder, if you do not guard the citta, you will not guard body and speech.'"' Moreover, in the 'Entry into the Dharmadhātu' chapter of the Avataṃsaka, the city-guarding deity Ratnanetrā, surrounded by her retinue, manifested her body in empty space, adorned with various wondrous objects, holding immeasurable multicolored precious flowers in her hands, which she scattered over Sudhana, speaking thus: 'Good son, you should protect the city of the citta, meaning you must not crave any states of saṃsāra. You should adorn the city of the citta, meaning you must single-mindedly seek the ten powers of the tathāgata. You should purify the city of the citta, meaning you must completely sever stinginess, jealousy, flattery, and deceit. You should cool the city of the citta, meaning you must reflect upon the true nature of all phenomena. You should enlarge the city of the citta, meaning you must accomplish all dharmas that aid the Way. You should decorate the city of the citta, meaning you must construct the palaces of the dhyānas and liberations. You should illuminate the city of the citta, meaning you must universally enter the bodhimaṇḍas of all buddhas and hear and receive the teaching of the prajñāpāramitā. You should augment the city of the citta, meaning you must universally gather all expedient paths of the buddhas. You should fortify the city of the citta, meaning you must constantly and diligently cultivate the conduct and vows of Samantabhadra. You should guard and defend the city of the citta, meaning you must constantly and single-mindedly ward off evil companions and the armies of Māra. You should make clear and spacious the city of the citta, meaning you must open up and introduce the radiance of all buddha-wisdom. You should mend well the city of the citta, meaning you must hear and receive the dharmas taught by all buddhas. You should sustain the city of the citta, meaning you must deeply believe in the ocean of merit of all buddhas. You should expand the city of the citta, meaning great benevolence must extend universally to all worlds. You should shelter well the city of the citta, meaning you must gather all wholesome dharmas to cover it above. You should broaden the city of the citta, meaning great compassion must take pity on all sentient beings. You should open wide the city of the citta, meaning you must relinquish all possessions to distribute in charity as appropriate. You should secretly protect the city of the citta, meaning you must guard against all evil desires, not allowing them to enter. You should enforce strict discipline in the city of the citta, meaning you must expel all evil dharmas, not allowing them to remain. You should make resolute the city of the citta, meaning you must gather the dharmas that aid the Way to all-knowledge, constantly without regression. You should firmly establish the city of the citta, meaning you must right-mindedly be mindful of all realms of all tathāgatas of the three times. You should make crystal-clear the city of the citta, meaning you must clearly penetrate all the gates of the Dharma and various dependent originations within the sūtras of all buddhas' wheel of the true Dharma. You should delineate the city of the citta, meaning you must universally reveal and show to all sentient beings, causing them all to see the path of sarvajñā. You should maintain the city of the citta, meaning you must generate the ocean of all great vows of the tathāgatas of the three times. You should enrich the city of the citta, meaning you must amass the great accumulation of blessings and merit that pervades the entire dharmadhātu. You should make luminous the city of the citta, meaning you must universally know the faculties, desires, and other dharmas of sentient beings. You should make sovereign the city of the citta, meaning you must universally encompass the entire dharmadhātu of the ten directions. You should make pure the city of the citta, meaning you must right-mindedly be mindful of all buddhas and tathāgatas. You should know the self-nature of the city of the citta, meaning you must know that all phenomena are without nature. You should know that the city of the citta is like an illusion, meaning you must comprehend the nature of all phenomena with all-knowledge. Buddha-child, if a bodhisattva-mahāsattva can purely cultivate the city of the citta in this way, they will be able to amass all wholesome dharmas.' The commentary says: Now, a city can defend against external invaders, protect the country, and pacify the people; when solid, close, and firm, there are no perils. How much more so must the city of the citta be guarded, strictly maintaining the passes and ferries, not allowing external conditions—the māra-thieves of the six sense-objects—to invade, nor the internal knots—the treacherous ministers of the kleśas—to cause disorder. Defending against errors and prohibiting evils, one must constantly apply the effort of polishing and purifying; establishing virtue and applying compassion, one must extensively prepare the work of adornment. Thus one attains freedom from obstruction in the four gates and the constant opening of the single Way, with strength equal to the great chiliocosm and majesty surveying the dharmadhātu. One can comfort and uplift the weak and lost, gather and transform without omission, subdue outsiders and conquer Māra, and forever solidify the true foundation. The Commentary on the Avataṃsaka says: 'A city has three meanings: first, defending against external enemies; second, nourishing the multitudes; third, opening gates to attract and receive. Now, in speaking of the Dharma-city, it extends to teaching, principle, practice, and fruit. When practice accords with principle and teaching, there is none that is not mutually adorned; thus each has three meanings. That is to say, comprehending that the nature of the city of the citta is empty, all confusions do not enter; seeing the nature-virtues \[as numerous as\] the sands of the Ganges, myriad practices thereby increase; with the Way unobstructed everywhere, self and other are attracted and received, immediately according with the fruit. Severing the hundred negations, one accomplishes liberation; nourishing all virtues, one perfects the dharmakāya; opening prajñā, nothing is obstructed.' Only then does it reveal that the city of the teaching is free of error, nourishing the signified meaning, every phrase divine: such are its many meanings. The Commentary on the Vimalakīrti says: 'The Buddha-dharma is like a city, able to defend against errors and ward off enemies for practitioners; hence it is called a city. If one protects the Buddha-dharma, that is protecting the city. Moreover, the skandhas, dhātus, and āyatanas are empty; the principle of this emptiness is called nirvāṇa. Sentient beings are the king, and by lineage they are replete with the Buddha-dharmas \[as numerous as\] the sands of the Ganges, like the people and things in the city; therefore, it is established that all sentient beings are great nirvāṇa itself, the characteristic of bodhi itself. However, this wondrous principle is desired to be destroyed externally by heavenly māras and non-Buddhists, and invaded internally by the view and thought \[afflictions\] of the Common and Separate \[teachings\]. For the sake of protecting sentient beings' city of inherently existent nirvāṇa, bodhisattvas do not allow various craving-views to falsely arise.' ### [87.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.3) Question: The great treasure of the sage is called rank. If there are no stages of rank, one is a heavenly māra or an outsider. Since there is faith and entrance, one must rely on smelting and polishing; in the expedient gate of initial resolve, realizing and comprehending vijñaptimātra, how many stages of rank are differentiated according to the teachings? ### [87.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.4) Answer: There are five stages. According to the Vijñaptimātratāsiddhiśāstra: Those who possess the two Mahāyāna lineages gradually awaken and enter through five stages. First is the naturally abiding lineage (prakṛtistha-gotra), meaning the causes of untainted dharmas obtained inherently (dharmatā) by depending upon the fundamental consciousness from beginningless time. Second is the lineage developed through practice (samudānīta-gotra), meaning what is developed through the perfuming of what is produced by hearing, etc., having heard the dharmas that are the natural outflow (niṣyanda) of the dharmadhātu. Only by possessing these two Mahāyāna lineages can one gradually awaken and enter into consciousness-only. Furthermore, how does one gradually awaken and enter into consciousness-only? It means that with respect to the nature and characteristics of consciousness, bodhisattvas are able to deeply believe and understand in the stage of provision (saṃbhāra-avasthā); in the stage of applied practice (prayoga-avasthā), they can gradually suppress and eliminate grasped objects (grāhya) and grasping subjects (grāhaka), giving rise to true seeing; in the stage of thorough penetration (prativedha-avasthā), they penetrate in accordance with reality; in the stage of cultivation (bhāvanā-avasthā), in accordance with the principle seen, they repeatedly cultivate, suppressing and severing the remaining hindrances; reaching the ultimate stage (niṣṭhā-avasthā), emerging from hindrances into complete clarity, they are able to transform sentient beings to the end of the future, causing them also to awaken and enter the nature and characteristics of consciousness-only. What are the five stages of awakening and entering consciousness-only? First is the stage of provision. The verse says: As long as consciousness has not arisen / seeking to abide in the nature of consciousness-only, / regarding the dormant tendencies (anuśaya) of the two graspings, / one is not yet able to suppress or extinguish them. / The treatise says: From generating a deep and firm great aspiration for awakening (bodhicitta) up until one has not yet generated the factors conducive to penetration (nirvedhabhāgīya), seeking to abide in the true ultimate nature of consciousness-only—up to this point, all is subsumed under the stage of provision. Because one cultivates various supreme provisions for the sake of proceeding toward unexcelled, complete, and perfect awakening (anuttarasamyaksaṃbodhi), and diligently seeks liberation for the sake of sentient beings, this is therefore also called the factors conducive to liberation (mokṣabhāgīya). Relying on the four supreme powers of cause, good friends (kalyāṇamitra), mental engagement (manaskāra), and provisions, although the bodhisattva in this stage deeply believes and understands the meaning of consciousness-only, they have not yet understood the emptiness of grasped and grasping, and mostly abide at the outer gate cultivating the bodhisattva practices. Therefore, regarding the dormant tendencies induced by the two graspings, they do not yet have the efficacious power to suppress or extinguish them; they merely contemplate so that the active manifestation (samudācāra) of the two graspings does not arise. These words ‘two graspings’ indicate grasping at the two graspings, because of grasping onto the nature of grasping subject and grasped object. The karmic impressions (vāsanā) of the two graspings are called their dormant tendencies. Accompanying sentient beings, they lie dormant and hidden in the storehouse consciousness (ālayavijñāna), or increase their faults along with them; thus they are named dormant tendencies. They are precisely the seeds of the cognitive hindrance (jñeyāvaraṇa) and the affliction hindrance (kleśāvaraṇa). Affliction hindrance means: taking grasping at a real self that is conceptually constructed (parikalpita) as foremost, headed by the view of individuality (satkāyadṛṣṭi), the one hundred and twenty-eight fundamental afflictions, and the various secondary afflictions (upakleśa) that are their outflows. These all disturb and afflict the body and mind of sentient beings and are able to obstruct nirvāṇa; hence they are named affliction hindrances. Cognitive hindrance means: taking grasping at real dharmas that are conceptually constructed as foremost, headed by the view of individuality, views, doubt, ignorance, affection, anger, conceit, etc., which obscure the non-erroneous nature of the cognitive object and are able to obstruct bodhi; hence they are named cognitive hindrances. Furthermore, while the bodhisattva abides in this stage of provision, although some coarse active manifestations are suppressed, regarding subtle ones and the two dormant tendencies, the power of calm abiding (śamatha) and special insight (vipaśyanā) is slight, and they are not yet able to suppress or extinguish them. In this stage, having not yet realized the tathatā of consciousness-only, they cultivate various supreme practices relying on the power of resolute faith (adhimukti); it should be known that this is also subsumed under the stage of resolute practice (adhimukticaryābhūmi). Furthermore, the supreme practices cultivated refer to merit, wisdom, and so forth. The commentary explains: The ‘naturally abiding lineage’ means that before hearing the true Dharma, the untainted seeds are merely spontaneously formed from beginningless time without having been perfumed to cause them to increase; it is named the original lineage. ‘Nature’ (xing 性) is substance; ‘lineage’ (xing 姓) is category. It means that the distinctive categories of seeds of this bodhisattva, naturally formed and abiding, do not arise only now; hence it is named the naturally abiding lineage. The Bodhisattvabhūmi states that the beginningless, inherent excellence of the six sense-bases is named the naturally abiding lineage. The ‘lineage developed through practice’ means that after hearing the true Dharma, one causes the old untainted seeds to increase and repeatedly practices the lineage. The Bodhisattvabhūmi states that hearing the twelve divisions of the canon is the equal outflow of the dharmadhātu; it flows equally; moreover, the nature of the dharmadhātu is good, acceding to the wholesome and opposing the unwholesome, possessing all virtues, and this is also like that; hence it is named equal outflow. Regarding ‘relying on the four supreme powers of cause, good friends, mental engagement, and provisions’: concerning these four powers above, the Mahāyānasaṃgraha says that within being able to awaken and enter, the continuum of perfuming through much hearing of the Mahāyāna is the causal power; having attained attendance upon immeasurable buddhas appearing in the world is the power of good friends; having attained an exclusively decisive, resolute faith that cannot be shaken by evil companions is the power of mental engagement; having well accumulated all wholesome roots, etc., is the power of provisions. Regarding the meaning of dormant tendencies: accompanying sentient beings, always remaining in saṃsāra, lying dormant and hidden in the storehouse consciousness, not appearing elsewhere; thus they are named dormant tendencies. Or, following along and increasing faults; thus they are named dormant tendencies. Following along with sentient beings and multiplying faults; thus they are named dormant tendencies. Why does ‘dormant’ (mian 眠) mean ‘increase’? Just as when a person sleeps, their sleep multiplies and increases; thus faults increase; this is the meaning of dormant tendency. That is, the seeds of the two hindrances. Second is the stage of applied practice. The verse says: Setting up a slight object before oneself / and deeming it to be the nature of consciousness-only, / because of having something apprehended, / one does not truly abide in consciousness-only. / The treatise says: The bodhisattva, having previously well prepared the provisions of merit and wisdom throughout the first incalculable aeon, after the factors conducive to liberation have been completed, in order to enter the path of seeing (darśanamārga) and abide in the nature of consciousness-only, further cultivates applied practice to suppress and eliminate the two graspings: namely, heat (ūṣmagata), summit (mūrdhan), patience (kṣānti), and supreme mundane dharmas (laukikāgradharma). These four are collectively named the factors conducive to penetration (nirvedhabhāgīya), because they accord with and proceed toward the genuine factors of penetration. Furthermore, within these four applied practices, the bodhisattva still sets up a slight object before oneself, deeming it to be the true ultimate nature of consciousness-only; because those two characteristics of emptiness and existence are not yet eliminated, and the mind of contemplation bears characteristics and has something apprehended, one does not truly abide in the true principle of consciousness-only. Only after those characteristics are extinguished does one truly abide. In accordance with this meaning, there is a verse: The bodhisattva in the state of concentration / contemplates mental reflections as being mind alone; / the ideation of external objects having been eliminated, / one carefully contemplates them as being merely one’s own ideation. / Abiding thus in one’s own mind, / one knows that grasped objects do not exist; / because the grasping subject is also absent, / subsequently one contacts non-apprehension. / Furthermore, in this stage of applied practice, the bondage of characteristics (nimittabandhana) has not yet been dispelled, nor can the bondage of coarseness (dauṣṭhulyabandhana) be severed. One can only suppress and eliminate the two graspings produced by conceptual discrimination, because they run contrary to the path of seeing. Regarding the innate ones and the two dormant tendencies, because the tainted mind of contemplation has something apprehended and possesses conceptual discrimination, they are not completely suppressed and eliminated, and cannot be extinguished at all. Furthermore, this stage is also subsumed under the stage of resolute practice, because one has not yet realized the true ultimate nature of consciousness-only. The commentary explains: ‘These four are collectively named the factors conducive to penetration’ means they are called the genuine factors of penetration. Penetration is wisdom, namely the discrimination of dharmas (dharmapravicaya). ‘Penetration’ (jue 決) excludes doubt, because doubt is vacillating; ‘selection’ (ze 擇) excludes views, because views do not discern. ‘Factor’ (fen 分) has the meaning of limb or cause, namely the awakening factor of the discrimination of dharmas (dharmapravicaya-saṃbodhyaṅga). ‘Setting up a slight object before oneself’ means that the mind transforms into \[an image of\] tathatā, which is termed ‘a slight object.’ Because this is not signless, it is called ‘bearing characteristics.’ When one realizes the real, this characteristic is extinguished. The ‘characteristic’ is precisely the characteristic grasped through emptiness. Third is the stage of thorough penetration. The verse says: When regarding the cognitive object, / wisdom apprehends nothing whatsoever, / at that time one abides in consciousness-only, / because one is free from the characteristics of the two graspings. / The treatise says: When the bodhisattva’s non-conceptual wisdom (nirvikalpajñāna) apprehends nothing whatsoever regarding all remaining objects, because of not grasping the characteristics of various conceptual proliferations (prapañca), only then is it named truly abiding in the true ultimate nature of consciousness-only. That is, the wisdom realizing tathatā is completely equal with tathatā, because both are free from the characteristics of grasping subject and grasped object. The characteristics of grasping subject and grasped object are both conceptual discriminations, arising as the conceptual proliferation of a mind that has something apprehended. Furthermore, although this wisdom has a darśanabhāga, it is without conceptual discrimination; it is said not to be a grasping subject, yet grasping is not entirely absent. Although it has no nimittabhāga, it can be said that this arises bearing the likeness of tathatā, because it is not separate from tathatā. Just as when the self-intimating part (svasaṃvittibhāga) cognizes the darśanabhāga, it cognizes without transforming \[into an image\], this should also be so. If it transformed \[into an image\] to cognize, it would not be direct realization; like subsequent wisdom (pṛṣṭhalabdhajñāna), it would possess conceptual discrimination. Therefore one must allow that this possesses darśanabhāga without nimittabhāga. Immediately following applied practice, when this wisdom arises, it personally realizes tathatā; this is named the stage of thorough penetration. Because it first illuminates the principle, it is also named the path of seeing. Furthermore, the former genuine path of seeing realizes the nature of consciousness-only; the subsequent path of seeing of characteristics realizes the characteristics of consciousness-only. Between the two, the former is superior, so the verse specifically speaks of it. The former genuine path of seeing is subsumed under fundamental wisdom (mūlajñāna); the subsequent path of seeing of characteristics is subsumed under subsequent wisdom. Does all subsequent wisdom possess two aspects? Furthermore, this wisdom manifests bodies, lands, and so forth, in order to preach the true Dharma for sentient beings. If it did not transform and manifest the semblance of form, sound, and so on, how could there be such matters as manifesting bodies and preaching the Dharma? If the transformation of the basis of the form aggregate did not manifest form, then the transformation of the basis of the four \[mental\] aggregates would lack sensation and the rest. Moreover, if this wisdom did not transform into a semblance of an object, dharmas separate from its own substance would not be cognitive objects: when cognizing form, etc., it would cognize sound, etc.; and when cognizing non-existent dharmas, etc., it would lack an objective condition (ālambanapratyaya), because their substance is not real and has no efficacious function. For this reason, subsequent wisdom possesses both aspects. The commentary says: Regarding ‘Moreover, if this wisdom did not transform into a semblance of an object, dharmas separate from its own substance would not be cognitive objects’: since there is no nimittabhāga, the minds of self and other, the bodies and lands of others, and so on—dharmas separate from one’s own substance—without bearing a mental reflection, would not be objective conditions. This is because it directly and personally illuminates them without transforming into a characteristic. It is not like tathatā, because tathatā is the very substance of wisdom itself. ### [87.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.5) Question: If so, tathatā should not be an objective condition, because it lacks the characteristic of an apparent object. ### [87.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.6) Answer: It is not so, because it arises bearing the characteristic of tathatā. Since phenomena that are apart from one's own substance lack a reflected image, they cannot be said to arise bearing that characteristic; how then could they be spoken of as having an object-condition (ālambanapratyaya)? Those are all apart from one's own substance. If merely arising bearing a characteristic is termed an object-condition, then when \[cognising\] form and so forth, sound and so forth should also be cognised. The wisdom cognising form and so forth does not bear the characteristic of sound and so forth. Furthermore, if it were said that when cognising non-existent phenomena and so forth, there would be no object-condition, \[that is because\] it does not transform into a non-existent characteristic; in order to serve as an object of darśana, it directly illuminates non-existence without a nimittabhāga. Non-existence lacks real substance; how could the meaning of an object-condition be established? From this it is known that even a Buddha cannot directly cognise non-existence. This is the textual and logical proof. Fourth is the stage of cultivation (bhāvanā-mārga). The verse states: / 'Without acquisition, inconceivable, / This is supramundane wisdom; / Because it abandons the two heavy burdens, / One then attains the transformation of the basis (āśrayaparāvṛtti).' / The treatise says: After the bodhisattva arises from the preceding path of seeing (darśana-mārga), in order to sever the remaining hindrances and attain the transformation of the basis, they repeatedly cultivate non-conceptual wisdom. Because this wisdom is far removed from the grasped and the grasper, it is spoken of as 'without acquisition' and 'inconceivable'. Or, because it is free of conceptual proliferation, it is spoken of as 'without acquisition'; its wondrous function is difficult to fathom, hence it is called 'inconceivable'. It is supramundane non-conceptual wisdom; because it severs the worldly, it is called 'supramundane'. The anuśayas of the two graspings are the root of the world; only this \[wisdom\] can sever them, hence it alone receives the designation 'transcending the world'. Alternatively, the designation 'transcending the world' is established based on two meanings: namely, its substance is uncontaminated (anāsrava), and it realizes tathatā. Because this wisdom possesses these two meanings, it alone is called 'supramundane'; other cognitions are not so. That is, it is the non-conceptual wisdom in the ten grounds (daśabhūmi); because one repeatedly cultivates this, one abandons the two heavy burdens. The seeds of the two hindrances are given the name 'heavy burdens' because their nature lacks competence, being opposed to the subtle and light; making them eternally extinguished is therefore spoken of as 'abandoning'. Because this is able to abandon those two heavy burdens, one is then able to attain the vast transformation of the basis. 'Basis' refers to the support: that is, the other-dependent nature (paratantra), because it serves as the support for defiled and pure phenomena. 'Defiled' refers to the false and imagined nature (parikalpita); 'pure' refers to the real, fully accomplished nature (pariniṣpanna). 'Transformation' refers to the two aspects of transforming away (abandoning) and transforming into (attaining): by repeatedly cultivating non-conceptual wisdom, because one severs the heavy burdens of the two hindrances in the root consciousness, one can transform and abandon the imagined on the other-dependent, and transform and attain the fully accomplished nature within the other-dependent. By transforming the kleśas, one attains great nirvāṇa; by transforming the knowledge-hindrances, one realizes supreme awakening. Establishing consciousness-only is intended for sentient beings to realize such results of the two transformations of the basis. Or, 'basis' is simply the tathatā of consciousness-only, because it is the support of saṃsāra and nirvāṇa. Foolish worldlings, through inversion, are confused about this tathatā, and so from beginningless time have undergone the suffering of saṃsāra. The noble ones, free of inversion, awaken to this tathatā and then attain the ultimate bliss of nirvāṇa. By repeatedly cultivating non-conceptual wisdom, severing the heavy burdens of the two hindrances in the root consciousness, one can transform and extinguish the saṃsāra that is based on tathatā, and transform and realize the nirvāṇa that is based on tathatā. This is the nature of tathatā being free from adventitious defilement: although tathatā is pure by nature, its manifestations are adventitiously defiled; therefore, when it is free from adventitious defilement, it is metaphorically spoken of as newly purified. This new purification is called the transformation of the basis. It is attained by severing hindrances in the stage of cultivation. Although bodhi is also attained at this stage, it is not what is indicated by the verse's intention; the verse's intention only indicates the transformation into the nature of consciousness-only. At the culminating stage of the two vehicles, it is called the body of liberation (vimuktikāya), while in the Great Sage (Mahāmuni), it is called the dharmakāya. How does one attain the two kinds of transformation of the basis? It means that within the ten grounds, one cultivates the ten supreme practices, severs the ten heavy hindrances, and realizes the ten tathatās; the two kinds of transformation of the basis are attained thereby. Fifth is the ultimate stage. The verse states: / 'This is the uncontaminated realm (anāsravadhātu), / Inconceivable, good, and constant, / The blissful body of liberation, / The Great Sage is called Dharma.' / The treatise says: The transformation of the basis attained in the preceding stage of cultivation is the characteristic of the ultimate stage. This means that the results of the two previous transformations of the basis are encompassed within the ultimate uncontaminated realm. All contaminations are eternally exhausted, and they do not increase in accordance with contaminations; its nature is pure, perfect, and luminous, hence it is called 'uncontaminated'. 'Realm' (dhātu) has the meaning of 'storehouse', because it contains boundless, wondrous, and great merits; or it has the meaning of 'cause', because it can produce worldly and supramundane benefits and joys for the five vehicles. The Mahāyānasūtrālaṅkāra speaks of the four stages of applied preparation (prayogamārga). The verse states: / 'At that time this bodhisattva / Successively attains the mind in concentration; / Seeing only the speech of the mind, / They do not see any objects at all.' / The commentary states: When this bodhisattva first attains the mind in concentration, apart from the speech of the mind, they do not see any objects at all, whether individual characteristics or general characteristics; they see only the speech of the mind. This seeing is the bodhisattva's stage of warmth (uṣmagata). This stage is called 'clarity' (āloka); as spoken in the Buddha's Ash River Sūtra, this clarity is called the forbearance of seeing the Dharma. The verse states: / 'In order to increase the light of the Dharma, / And through firm and unyielding vigor, / When the light of the Dharma has increased, / One penetrates it and abides in mind-only.' / The commentary states: Here the bodhisattva, in order to increase the light of the Dharma, gives rise to firm vigor; abiding in this light of the Dharma, they penetrate mind-only. This penetration is the bodhisattva's stage of the summit (mūrdhan). The verse states: / 'All objects are merely radiance; / Through seeing mind-only, / One is able to sever the confusion of the grasped; / This is abiding in forbearance.' / The commentary states: Here, if the bodhisattva sees that all objects are merely the radiance of the mind, and that apart from the radiance of the mind there is no distinct perception, then the confusion of the grasped is extinguished. This seeing is the bodhisattva's stage of forbearance (kṣānti). The verse states: / 'Although the confusion of the grasped is severed, / The grasper still remains; / To sever this, one further swiftly realizes / The unhindered samādhi.' / The commentary states: Here, in order to sever the confusion of the grasper, the bodhisattva further swiftly realizes the unhindered samādhi (ānantaryasamādhi). ### [87.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.7) Question: For what reason is this samādhi called 'unhindered' (ānantarya)? ### [87.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.8) Answer: Because when the confusion of the grasper is extinguished, one immediately enters without interval; therefore it receives this name. This entering without interval is the bodhisattva's stage of supreme worldly dharmas (laukikāgradharma). And so forth, down to the five stages: The first is the stage of provisions (sambhāramārga). Initially studying consciousness-only marks the beginning of generating the aspiration (bodhicitta); it is the division of the initial generation of aspiration, because one generates the aspiration in reliance upon great bodhi. The bodhisattva's noble birth has four meanings: first, the seed is superior, because bodhicitta serves as the seed; second, the birth mother is superior, because prajñāpāramitā serves as the birth mother; third, the womb is superior, because the maintenance of the two collections of merit and wisdom serves as the womb; fourth, the wet nurse is superior, because nurturing by great compassion serves as the wet nurse. The verse for the second, the stage of penetration (nirvedhabhāgīya), states: / 'Having known the nature of the categories of objects, / One well abides in the radiance of mind-only; / Because one directly sees the dharmadhātu, / One is liberated from the two characteristics.' / The treatise says: In this stage, through understanding that all objects have only the speech of the mind as their nature, one then understands that all objects are merely the radiance of the mind. The bodhisattva at that time is called 'well abiding in consciousness-only'. After that, directly seeing the dharmadhātu, they penetrate all the two characteristics and are liberated from the grasper and the grasped. The verse for the third, the path of seeing (darśanamārga), states: / 'Outside the mind there are no things; / Since things are absent, the mind is also absent; / Through understanding the non-existence of both, / One well abides in the true dharmadhātu.' / The treatise says: In this stage, because they directly see the dharmadhātu as such, they understand that outside the mind there are no grasped objects; because grasped objects do not exist, the grasping mind also does not exist. Through freedom from the two characteristics of the grasped and the grasper, one should know that they well abide in the self-nature of the dharmadhātu. The verse for the fourth, the path of cultivation (bhāvanāmārga), states: / 'The power of non-conceptual wisdom / Constantly acts with equality and universal reach; / In order to destroy the substance of accumulated faults, / Like medicine capable of dispelling poison.' / The treatise says: The bodhisattva in this stage, having entered the transformation of the basis of supreme wisdom, constantly acts with equality and engages in universal reach through non-conceptual wisdom. Why? In order to destroy the characteristics of accumulated faults in the dense forest of habitual tendencies that rely on the other-dependent nature. The power of this wisdom is like the agada medicine, which can dispel all poisons. The verse for the fifth, the ultimate stage, states: / 'Taking the Buddha's well-established Dharma as object, / The root of mind rests in the dharmadhātu; / Understanding that thoughts are mere conceptual discrimination, / One swiftly exhausts the ocean of merit.' / The treatise says: 'Taking the Buddha's well-established Dharma as object' means that the bodhisattvas form an aggregate object-cognition among all the wondrous dharmas well established by the Buddha. ### [87.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.9) Question: What is an aggregate object-cognition? ### [87.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87.10) "Answer: The root of citta is established in the dharmadhātu; therefore this citta is called the 'root.' Subsequent to this, one gives rise to contemplation: just as in the previous contemplation of states, mindfulness operates everywhere, understanding and knowing that all thoughts are merely conceptual discrimination and not truly existent. Having known this in such a way, one swiftly exhausts the ocean of merits, which is the ocean of merits of the fruit of buddhahood, and is able swiftly to reach the other shore. Therefore, a verse in the Mahāyānasaṃgraha says: 'The two provisions of merit and wisdom Are well prepared by the bodhisattva without boundary. Having well determined \[them\] through reflection on phenomena, He understands that the intended referents are merely categories of verbal expression. If one knows that all referents are merely verbal expressions, One abides in the principle of mind-only resembling them; Then one can directly realize the true dharmadhātu, And therefore both characteristics are entirely eliminated. Realizing through the substance that apart from citta there is no other object, Through this one understands that citta is also non-existent. The wise person fully understands that both are non-existent, And abides equally in the true dharmadhātu of the non-existence of both. With the power of the non-discriminative wisdom of the wise one, Universally, equally, and constantly proceeding in accordance, One eradicates the mass of faults, the thickets upon which \[afflictions\] rely, Like a great efficacious medicine dispelling all poisons. When the wonderful Dharma spoken by the Buddha is well established, Wisdom together with its root is placed within the dharmadhātu; Comprehending that the direction of thoughts is merely conceptual discrimination, One courageously and swiftly returns to the shore of the ocean of virtues.' The commentary says: 'Furthermore, there are gāthās on clear realization (abhisamaya), as explained in the sūtras and the Sūtrālaṃkāra. What is difficult to understand therein is now demonstrated here. Regarding "The two provisions of merit and wisdom / Are well prepared by the bodhisattva without boundary": provisions are of two kinds—first, the provision of merit; second, the provision of wisdom. That is, the three pāramitās beginning with giving (dāna) are the provision of merit; the sixth, prajñāpāramitā, is the provision of wisdom; and the vīryapāramitā is subsumed under both provisions. Why is this? If one practices vigor for the sake of wisdom, it is the provision of wisdom; if one practices vigor for the sake of merit, it is the provision of merit. In the same way, the dhyānapāramitā also applies to both kinds: if one cultivates dhyāna focused on the immeasurables (apramāṇa), it is the provision of merit; the remainder is the provision of wisdom. To whom do such provisions belong? They belong to bodhisattvas. Being prolonged and difficult to traverse, they are called "without boundary." Just as speaking of "boundless" does not mean there is literally no boundary, but because they are so numerous they obtain the name "without boundary," this is also like that. Regarding "Having well determined \[them\] through reflection on phenomena": it is necessarily through reflecting upon all phenomena after samādhi that one can make a proper determination; it cannot be done by anything else. Regarding "He understands that the intended referents are merely categories of verbal expression": this means understanding and knowing that all referents have merely the verbal expression of the mind (manojalpa) as their cause. Regarding "If one knows that all referents are merely verbal expressions, / One abides in the principle of mind-only resembling them": this means that if one fully understands that the appearance resembling an object is merely the verbal expression of the mind, one then abides in the correct principle of mind-only resembling an object. Regarding "Then one can directly realize the true dharmadhātu, / And therefore both characteristics are entirely eliminated": this means that subsequent to this, one directly realizes tathatā and is forever separated from the two characteristics of the grasped and the grasper. Having thus entered direct realization, it is next demonstrated: regarding "Realizing through the substance that apart from citta there is no other object, / Through this one understands that citta is also non-existent": knowing through the substance that apart from citta there is no referential object to be cognized, and because that does not exist, one directly understands that the cognizing citta is also non-existent. Regarding "The wise person fully understands that both are non-existent": this means that bodhisattvas fully understand that both of these are entirely non-existent. Regarding "And abides equally in the true dharmadhātu of the non-existence of both": this means abiding equally in the real dharmadhātu that is devoid of object and devoid of citta. Regarding "With the power of the non-discriminative wisdom of the wise one": this refers to whatever power the bodhisattvas' non-discriminative wisdom possesses. Regarding "Universally, equally, and constantly proceeding in accordance": one proceeds in accordance within equality, contemplating all phenomena such as the sūtras as like empty space, because their natures are equal; both internal and external phenomena are contemplated in this way, hence it is called "universally and constantly." Regarding "One eradicates the mass of faults, the thickets upon which \[afflictions\] rely, / Like a great efficacious medicine dispelling all poisons": "eradicating" means eliminating and destroying; "relying" refers to the basis, which is the cause of defiled phenomena within the basis—being extremely difficult to comprehend, it is like the tangled thickets of valleys and forests that are hard to penetrate; the "mass of faults" refers to the inherent nature of the perfuming of defiled phenomena. Regarding "When the wonderful Dharma spoken by the Buddha is well established, / Wisdom together with its root is placed within the dharmadhātu": this means that through the Buddha's teachings, one properly establishes one's wisdom, placing it within tathatā and within the root citta that can cognize it. The "root citta" means cognizing all the correct teachings of the Tathāgata, taking them universally as a single characteristic; one should know that this is precisely the non-discriminative mind. Regarding "Comprehending that the direction of thoughts is merely conceptual discrimination": this means that after abiding in that root citta, for the sake of expounding the correct teachings, one is mindful of all intended referents through the subsequently attained wisdom, knowing that the direction of these thoughts is merely conceptual discrimination. Regarding "One courageously and swiftly returns to the shore of the ocean of virtues": this means that bodhisattvas, through the skillful means of non-discriminative wisdom and subsequently attained wisdom, swiftly proceed to the shore of the ocean of the virtues of the fruit of buddhahood.' As for the general summary meaning of these five verses: the first verse reveals the path of provisions; the first half of the second verse reveals the path of application; its second half and the third verse reveal the path of vision; the fourth verse reveals the path of cultivation; and the fifth verse reveals the path of culmination. The Vajrasamādhi Sūtra says: 'The Bodhisattva Mahāsthāmaprāpta (or Great Power) said: "How is it that the two entrances do not arise in the mind? If the mind is originally unarisen, how can there be an entrance?" The Buddha said: "As for the two entrances, the first is called entrance by principle; the second is called entrance by practice. As for entrance by principle: having deep faith that sentient beings are not different from the true nature, neither identical nor collective, but merely obscured and hindered by adventitious defilements; neither going nor coming, one abides steadily in awareness and contemplation, clearly contemplating the buddha-nature as neither existing nor non-existing, devoid of self and devoid of other, commoner and sage being non-dual; one abides firmly and unmovingly on the adamantine ground of the mind, tranquil and unconditioned, devoid of conceptual discrimination—this is called entrance by principle. As for entrance by practice: the mind does not lean or tilt, reflections do not flow or shift; in all places, silent thought is free from seeking; unperturbed by the blowing wind, like the great earth; discarding the mind's ego, saving sentient beings; devoid of arising and devoid of characteristics, neither grasping nor relinquishing. For a bodhisattva, the mind has no exiting or entering; because the mind without exiting or entering enters without entering, it is therefore called 'entrance.' When a bodhisattva enters phenomena in this way, the characteristics of phenomena are not empty; regarding phenomena that are not empty, phenomena are not wastefully discarded. Why is this? Phenomena that are not non-existent are replete with merits, being neither mind nor shadow, and naturally pure."' It also says: 'The Buddha said: "From the mind of the icchantika up to the Tathāgata, the real characteristic of the Tathāgata abides in five equal stages. The first is the stage of faith: having faith that the seed of tathatā within this body is obscured by delusion, one relinquishes the deluded mind and purifies the mind into clean clarity, knowing that all sensory realms are the conceptual discrimination of the mind's verbal expressions. The second is the stage of reflection: as for reflection, one contemplates that all sensory realms are merely the mind's verbal expressions, and the conceptual discrimination of the mind's verbal expressions appears in accordance with thought; the sensory realms that are seen are not my fundamental consciousness (mūlavijñāna); one knows that this fundamental consciousness is neither phenomenon nor referent, neither the grasped nor the grasper. The third is the stage of cultivation: as for cultivation, it constantly arises; because that which can give rise and that which is given rise to are simultaneous, one first leads with wisdom, dispelling all obstacles and difficulties, and escaping from coverings and fetters. The fourth is the stage of practice: as for practice, one leaves behind the grounds of all practices, the mind is devoid of grasping and relinquishing, the faculties are supremely pure and sharp, and the unmoving mind is like the definitively real nature, the great parinirvāṇa, which is only the great emptiness of nature. The fifth is the stage of relinquishment: as for relinquishment, one does not abide in the emptiness of nature; correct wisdom flows and shifts, great compassion is like the characteristic, yet the characteristic does not abide in tathatā; samyaksaṃbodhi is an empty mind without realization, the mind is boundless and sees no location—this reaches the Tathāgata. Good sons, the five stages are a single awakening; one enters from the fundamental benefit. If one transforms sentient beings, it is from their original place."' As in the sūtras and treatises cited above, the four stages of application of the buddhas and bodhisattvas, the five stages of vijñaptimātra, and so forth are all differentiated into depth and shallowness based on the one mind. Arising from the root to produce the branches, it appears as though the initial mind manifests; by means of the branches the root is revealed, returning again to the original ground. Therefore the sūtra says: 'The five stages are a single awakening; one enters from the fundamental benefit. If one transforms sentient beings, it is from their original place.' As for the various stages mentioned above, they are merely the one mind. Because of the depth and shallowness of wisdom, the realization is divided into earlier and later; in the gradual arrangement, there appear to be gradations. As Master Que's commentary says: 'The Śūraṅgamasūtra establishes sixty stages upon a single thought. They are like images in a jewel: although the kinds of objects are many, the jewel is entirely one; the one contains many images, and the many images return into the single jewel. Just as among the sixty stages, each single stage contains sixty stages; moreover, just as each stage is entirely the realization of mind: the one mind can produce many minds, and the many minds return into the one mind. Minds mutually contain one another—what obstruction could there be?'" _First 10 of 13 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.87.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.87) · Pramāṇa