宗鏡錄 88

English (machine translation) 88

Language: English

88.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple.

"Now, in realizing the principle of vijñaptimātra and ascending to the fruit of buddhahood, from the initial path of provisions up to the path of culmination, with how many wisdoms is one endowed so as to achieve accomplishment?"

88.3

"Answer: Only the one non-discriminative wisdom. In terms of beginning and end, there are three kinds: first, preparatory non-discrimination, which refers to the wisdom of examination and reflection and so forth, which is the cause of the path; second, non-discriminative wisdom, which is the proper substance of the path; third, subsequently non-discriminative wisdom, which is the wisdom of emerging from contemplation, which is the fruit of the path."

88.4

"Question: What are the cognitive aspects of these three wisdoms?"

88.5

Answer: The Mahāyānasaṃgraha states: 'The intrinsic nature of non-conceptual wisdom should be known as being free from five characteristics: first, because it is free from non-thinking; second, because it is free from grounds that are not vitarka and vicāra; third, because it is free from the quiescence of the absorption of the cessation of ideation and feeling; fourth, because it is free from the intrinsic nature of form; fifth, because with regard to true reality it is free from disparate conceptualization.' If this wisdom were called non-conceptual wisdom due to being free from thinking, then deep sleep, negligence, madness, and intoxication, all being equally free from thinking, ought to attain this wisdom. If it were called non-conceptual wisdom due to transcending the grounds of vitarka and vicāra, then from the second dhyāna upwards, having already transcended vitarka and vicāra, one ought to attain this wisdom. If relying on these two meanings, ordinary beings ought to attain this wisdom. If that state where one is able to be free from citta and caittas should be called non-conceptual wisdom—namely, the absorption of the cessation of ideation and feeling, and the like—if a person in this position attained non-conceptual wisdom, then this would not constitute wisdom. Why? Because in states such as the absorption of cessation, there are no citta and caittas. If one says that like the intrinsic nature of form, the intrinsic nature of wisdom is also like this: just as form is dull and unconscious, this wisdom ought to be dull and unconscious. If with regard to true reality, it were manifested due to already being conceptualized, then this conceptualization should become non-conceptual wisdom. Why? Because this conceptualization would be able to conceptualize true reality, saying, 'this reality is real.' If wisdom is free from these five characteristics, it arises conditioning true reality. If it does not disparately conceptualize true reality, saying, 'this dharma is real,' but solely conditions true reality—just as the eye-consciousness does not take conceptualization as its nature—this is called non-conceptual wisdom. Non-conceptual wisdom is the foremost of all practices. It is further revealed by a verse: / 'The intrinsic nature of the bodhisattvas / Is free from the five characteristics; / The nature of non-conceptual wisdom / Is non-conceptual regarding the real.' / Bodhisattvas take non-conceptual wisdom as their substance; non-conceptual wisdom and bodhisattvas are not different. The intrinsic nature of non-conceptual wisdom is simply the intrinsic nature of bodhisattvas. Because it is non-conceptual regarding the real, being free from the five characteristics it obtains the name 'non-conceptual'. Moreover, the three wisdoms are explained collectively by analogies. The verse says: / 'As the five seek to perceive sense objects, / As the five directly perceive sense objects, / As what is not the five perceives sense objects, / The three wisdoms are exemplified in this way.' / The explanation says: For example, when a person is in the five consciousnesses such as the eye [-consciousness] seeking five sense objects, they may condition the real or condition the unreal, because the manovijñāna arises interlaced with the five consciousnesses. Preparatory non-conceptual wisdom is also like this: either realizing a part as real, or failing to realize it as unreal. For example, when a person is precisely within the five consciousnesses apprehending a real object, it is without conceptualization and without speech. Fundamental non-conceptual wisdom is also like this: apprehending a real object, it is without conceptualization and without speech. For example, when a person in the manovijñāna only conditions sense objects previously perceived, this is called conditioning an unreal object; there is conceptualization and there is speech. Post-attainment non-conceptual wisdom is also like this: conditioning an unreal object, there is conceptualization and there is speech. Furthermore, a verse states: / 'As when a person first opens their eyes, / This is called preparatory wisdom; / As when a person has their eyes closed, / This is non-conceptual wisdom; / When that same person opens their eyes again, / Post-attainment wisdom is also like this. / One should know that, as empty space / Is non-conceptual wisdom, / The appearance of forms within it / Is post-attainment wisdom likewise.'

88.6

Question: From what does this non-conceptual wisdom come to be accomplished?

88.7

Answer: Because of thoroughly understanding that all names and referents have no existence, one is able to accomplish non-conceptual wisdom. A verse in the Mahāyānasaṃgraha states: / 'Ghosts, animals, humans, gods, and so forth, / Each according to what is appropriate to them, / All have differing minds; / Therefore we know that referents are not established. / The past and so forth, as well as dreams, / Along with the other two images, / Have no [real external things] to be conditioned, / Yet their conditioning is accomplished.' / The explanation says: If referents were established as objects, there would be no non-conceptual wisdom; if this wisdom did not exist, the fruit of Buddhahood could not be attained. Toward a single thing, according to their own minds, views differ; therefore one should know that referents have no existence, because what they grasp is not established.

88.8

If so, then since referents have no existence, consciousness should arise without conditioning objects.

88.9

Answer: There are also consciousnesses that arise without conditioning [external] objects. As in dreams and [memories of] the past and future, there is no real object conditioned, but consciousness conditions itself; as in mirror reflections and meditative objects, it takes its own citta as the object and conditions it. If referents had intrinsic nature as objects, then there would be no non-conceptual wisdom. If this wisdom exists, then there is the fruit of Buddhahood to be attained.

88.10

Question: In the Mirror of the Source, when first entering with faith, what stages are there?

88.11

Answer: For a person of perfect faith, there are initially the stages of the five grades. Relying on the 'Chapter on the Discrimination of Merits' in the Lotus Sūtra, the Tiantai teaching establishes the stages of the five grades based on the perfect teaching. The first grade: initially bringing forth a single moment of citta of faith and understanding. The second grade: adding reciting and chanting. The third grade: adding preaching the Dharma. The fourth grade: concurrently practicing the six pāramitās. The fifth grade: correctly practicing the six pāramitās. Starting from the initial grade, one must rely on a quiet place to establish a bodhimaṇḍa, practice the four types of samādhi during the six periods of the day, repent of the transgressions of the six sense faculties, and cultivate the five repentances. As for the five repentances: first, repentance, which destroys the transgressions of grave evil karma; second, entreaty, which destroys the transgression of slandering the Dharma; third, rejoicing, which destroys the transgression of jealousy; fourth, dedication [of merit], which destroys the transgressions [of clinging to] various realms of existence; fifth, making vows, which conforms to the vows of emptiness and signlessness. The merit obtained is immeasurable, and cannot be expressed even by calculation and reckoning. If one can diligently practice the expedient methods of the five repentances, they will assist in opening the gate of contemplation, and the one mind [penetrating] the three truths will suddenly open and become clear, just like facing a clear mirror and comprehensively discerning all forms. Within a single moment of citta, perfect understanding is achieved; without exerting effort, it is naturally distinct. Right faith becomes firm and immovable. This is called the citta of deep faith and rejoicing, which is the stage of the disciple of the initial grade. The 'Chapter on the Discrimination of Merits' says: 'If there are those who hear of the long lifespan of the Buddha and understand its purport, the merit obtained by such persons is limitless, and is able to give rise to the supreme wisdom of the Tathāgata... and if they hear this sūtra and do not disparage it, but give rise to a citta of rejoicing, you should know that this is already a characteristic of deep faith and understanding.' This is the text for the initial grade. Using the contemplation of citta with perfect understanding, cultivating the five repentances, and additionally reciting and chanting, the excellent words and subtle meanings merge with one's citta, just like oil assisting a fire. At that time, the mind's contemplation becomes even brighter, which is called the second grade. The sūtra says: 'How much more so those who recite, chant, accept, and uphold it! Such persons carry the Tathāgata on their heads.' Furthermore, with the faith of the increased grade, cultivating the five repentances and additionally preaching the Dharma, one transforms one's internal understanding to guide and benefit others before them. Because of vast salvation, the merit of transformation returns to oneself; the citta takes another turn, doubling in excellence compared to before, which is called the third grade. The sūtra says: 'If there are those who accept, uphold, recite, chant, and speak it for others, whether writing it themselves or instructing others to write it, making offerings to the sūtra scrolls, they need not erect stūpas or temples, nor build saṅgha quarters to make offerings to the saṅgha.' Furthermore, with an advancing citta cultivating the five repentances and concurrently practicing the six pāramitās, due to the power of merit, the contemplation of citta is doubly assisted, advancing yet a level deeper, which is called the fourth grade. The sūtra says: 'How much more so if there is someone who can uphold this sūtra and concurrently practice the six pāramitās! Their merit is most supreme, limitless and boundless, just as space in the east, west, south, north, the four intermediate directions, above, and below is limitless and boundless; this person's merit is likewise limitless and boundless, quickly reaching sarvākārajñatā.' Furthermore, using this citta to cultivate the five repentances and correctly practice the six pāramitās, oneself practicing and transforming others, phenomena and principle are fully complete, the mind's contemplation is unobstructed, and surpassing the previous [grades], it cannot be compared by analogy; this is called the fifth grade. The sūtra says: 'Furthermore, for the sake of others, with various causes and conditions, explaining this Lotus Sūtra in accordance with its meaning, and also being able to uphold the precepts purely, dwelling together with the gentle, enduring humiliation without dveṣa, with firm will and mindfulness, constantly valuing seated meditation, attaining various profound samādhis, being energetic and valiant, gathering all wholesome dharmas, possessing sharp faculties and wisdom, and being skilled in answering questions and challenges... up to, you should know that this person has already approached the bodhimaṇḍa, is close to anuttarā samyaksaṃbodhi, and sits beneath the bodhi tree.' From the initial grade up to the initial abodement, it can be cultivated in a single lifetime, and realized in a single lifetime. One does not wait until ascending to the seventh bhūmi before practicing it; why rely on the [stage of] Joy to initially enter the double flow? The reason the previous teachings elevated their stages was that they were expedient explanations; that the stages of the perfect teaching are lower is the true explanation. The Lotus Sūtra says: 'Such matters are my expedients, and so it is for all Buddhas; now I shall explain for you the most real matter'—this is precisely what it means. Moreover, discussing the height of stages in terms of the four teachings—Tripiṭaka, Common, Separate, and Perfect—to evaluate superiority and inferiority: if one cultivates perfectly in accordance with the perfect teaching, upon reaching the second practice among the ten practices, one is already equal to the stage of wondrous enlightenment in the Separate Teaching. If one ascends to the third practice, as for all wisdom and severance, followers of the Separate Teaching do not even know their names, let alone their Dharmas. The Mahāyāna Separate Teaching elucidates the principle of the non-empty Buddha-nature of the middle way, and yet is still so disparate; how much more so the results of merely empty, ash-like cessation in the Tripiṭaka and Common [teachings]! From the third practice of the perfect teaching up through the ten dedications, the ten bhūmis, and the two enlightenments of virtual and wondrous, all wisdom and severance are not within [their] realm. The Separate Teaching only knows that within the second practice of the ten practices, one merely severs avidyā, considering it the ultimate fruit of its own house, without knowing that it is the lower cause of another house. For example, building a foundation of brick and stone and decorating the top with gold and jewels—how could that compare to piling up diamonds entirely from the foundation to the summit? Not only is there a distinction between high and low stages, but also between precious and non-precious. Furthermore, regarding the gate of severing delusion, when discussing severing versus non-severing: the Separate Teaching only explains severing, not non-severing. The Perfect Teaching possesses both meanings: if in the path of teaching it explains severing, in the path of realization there is non-severing. For example, the Hīnayāna discusses severing as an expedient, but in realizing the real, it does not discuss severing or non-severing; here it is also like this. If one employs the inconceivable contemplation, internally one sees no kleśa to be severed; the nature of kleśa does not obstruct bodhi, and bodhi does not obstruct kleśa. Kleśa is itself bodhi, and bodhi is itself kleśa. Therefore, Vimalakīrti says: 'For people of overweening pride, the Buddha spoke of severing lust, anger, and delusion, naming it liberation; for those without overweening pride, the nature of lust, anger, and delusion is itself liberation.' The six faculties and the six dusts are without limitation or obstruction; just seeing forms in the eyes is also entering the three gates of liberation in the eyes. The Avataṃsaka explains that from the ten eyes up to the six faculties, all explain that within a single dust mote, the Buddhas of the ten directions and the three periods of time are fully present, displaying the eight aspects of attaining the way, turning the wheel of Dharma, and liberating sentient beings—all are clear and distinct without being severed. Furthermore, the stages of the five grades are equivalent to the fivefold contemplation for stilling the mind in Hīnayāna. Now, the five grades use the four great vows and the four types of samādhi to elucidate the fivefold stilling of the mind. The four great vows elucidate four types of stilling the mind; the four types of samādhi elucidate the fifth stilling of the mind. As for the four great vows: first, causing those not yet ferried across to be ferried across; second, causing those not yet understanding to understand; third, causing those not yet at peace to be at peace; fourth, causing those not yet extinguished to attain extinction. As for the four types of samādhi: first, constant walking; second, constant sitting; third, half walking and half sitting; fourth, neither walking nor sitting. Now, regarding the four great vows elucidating four types of stilling the mind: the truth of suffering in saṃsāra is itself nirvāṇa, without duality and without distinction. This is believing in phenomena and conforming to principle; faith is the origin of the path and the mother of merit. This is the first vow: causing those not yet ferried across the truth of suffering to be ferried across the truth of suffering, which is the stilling of the mind through faith in principle of the initial grade. Kleśa is itself bodhi, without duality and without distinction; this is causing those not yet understanding the truth of origination to understand the truth of origination, which is the stilling of the mind through recitation and liberation of the second grade. This is great compassion relieving suffering, giving rise to the former two vows. Causing those not yet at peace in the truth of the path to be at peace in the truth of the path is preaching the Dharma with unstinting kindness, which is the stilling of the mind through preaching the Dharma of the third grade. Causing those not yet entered into the truth of cessation to enter into the truth of cessation is concurrently practicing the six pāramitās; the six pāramitās cover saṃsāra on this shore, which is the fourth stilling of the mind. Great kindness giving joy gives rise to these latter two vows. As for the four types of samādhi elucidating the fifth stilling of the mind: all four of these samādhis cultivate mindfulness of the Buddha, destroying transgressions that obstruct the path. There are those who count the breaths, yet vitarka and vicāra do not cease; if they are mindful of the Buddha or recite the name, they instantly destroy vitarka and vicāra, and the citta settles peacefully into samādhi. Therefore, a sūtra says: 'If there are sentient beings with excessive lust, constantly being mindful of Avalokiteśvara, they immediately attain release,' destroying fundamental avidyā. It also says: 'In a single thought knowing that all dharmas are the bodhimaṇḍa'—these are all Dharma gates of mindfulness of the Buddha. The constant walking samādhi is the standing of the Buddhas, seeing before oneself the Buddhas of the dharmadhātu. The constant sitting samādhi is binding conditions to the dharmadhātu, being mindful of the Buddha with a single thought of the dharmadhātu. The half-walking and half-sitting samādhi is contemplating the real Dharma of the Buddhas. The Lotus Sūtra says: 'One should accomplish four dharmas to be protected and kept in mind by the Buddhas.' This speaks to practitioners of initial citta. If a person practices the path, constantly delighting in seated meditation, contemplating that the mind is without mind and that dharmas do not abide in dharmas, this is called the great repentance. The neither-walking-nor-sitting samādhi is that walking, standing, sitting, lying down, speech, silence, and so forth are all Mahāyāna, because [they are] unobtainable. If in the Three Piṭakas, one contemplates phenomena with phenomenal contemplation, meaning counting the breaths, the impure, the realm of kindness and compassion, analysis, mindfulness of the Buddha, the fivefold contemplation for stilling the mind, and so on; now, in the stages of the five grades of the perfect teaching, one contemplates principle with contemplation of principle: saṃsāra is itself nirvāṇa, and kleśa is itself bodhi. Vital life is the breath-life of sentient beings; nirvāṇa is the breath-life of the dharmakāya. Although it cannot be counted, it can disperse agitation and clarify stillness; this corresponds to counting the breaths. Kleśa is defiled and evil at the bottom; bodhi is the supreme, pure principle. Because the latter is revealed in contrast to the former, the liberation of words and letters corresponds to stilling the mind through the impure. As for the vow of great compassion to relieve the suffering of causes and effects: if one has 'mine', one cannot even deliver oneself, let alone relieve others' suffering. Because there is no 'mine', one gives rise to a citta of kindness and compassion to deliver oneself and deliver others. As for the vow of great kindness to give the joy of causes and effects: if one gives rise to avidyā, ignorance, and attachment toward the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda), one does not even have joy oneself, let alone give joy to others. Now, being oneself without delusion, one is able to give joy to others. Whereas the Hīnayāna is mindful of the marks and characteristics of the physical responsive Buddha, now one is mindful of the marks and characteristics of the dharmakāya; phenomena and principle are eternally distinct. Furthermore, the Buddha of the Tripiṭaka teaching is equal to the stage of the ten faiths of the perfect teaching, because they jointly eliminate the four abiding kleśas within the realms. Although the ten faiths are equal to the Buddha of the Three Piṭakas in jointly eliminating the kleśas within the realms, the ten faiths also perfectly subdue the fundamental avidyā beyond the realms. The Tripiṭaka teaching does not even recognize the ground-abiding avidyā; how could it be said to subdue it? The Buddha stage of the Three Piṭakas is still called inferior; how much more so the two vehicles! Therefore it is said: in jointly eliminating the four abidings, they are equal at this point; but regarding the subduing of avidyā, the Three Piṭakas is inferior. The Buddha is still inferior; the two vehicles can be known. Now, the initial stages of entry in perfect faith have been briefly explained; the aspects of wisdom, severance, and practice for the fifty-two stages are explained extensively in that [tradition]. Thus we know that the sudden cultivation of perfect faith and the gradual realization of provisional faculties are as far apart in the forging of practice as a day and a kalpa. Entering this mirror of the source, the merit is boundless. Therefore the ancestral teacher said: 'Being identical with the mind is swift; bringing forth the mind to practice is slow.' Thus the Tiantai teaching says: 'The great faculty knocking on the Buddha is likened to the grass of patience; the perfect response and sudden explanation are likened to yielding ghee.' Furthermore, when the sudden teaching first enters the internal ordinary, it is still called milk. Calling it milk is not meant as being bland, but because it is initial, because it is the root. Just as when a cow has newly given birth, blood transforms into milk, pure within the body, and when the calf sucks, the cow yields milk, the Buddha is likewise: newly sitting on the bodhimaṇḍa and newly attaining right enlightenment, the blood of avidyā and the like transforms into clarity; the eighty thousand Dharma treasuries and the twelve divisions of scriptures are fully present in the dharmakāya; the calf of the great faculty is the first to receive the milk. Milk is the first of all flavors, analogizing that the sudden is at the head of all teachings; therefore the Avataṃsaka is considered milk. As the Mahāparinirvāṇasūtra says: 'In the Snow Mountains there is a grass named Rich and Glossy; if cows eat it, they yield pure ghee, without blue, yellow, red, white, or black colors. Through the conditions of grain and grass, there are differences in color and flavor. These sentient beings, due to the conditions of karma of clarity and avidyā, give rise to two characteristics. If avidyā transforms, it becomes clarity; all dharmas, wholesome and unwholesome and so on, are likewise without two characteristics.' Thus the teaching of the One Vehicle of the Lotus is ghee. The Avataṃsaka Treatise says: 'This great purport of the Avataṃsaka is the main source of the One Vehicle: merely when consciousness is extinguished and time is forgotten, emotional dust is suddenly cut off, and there is only the realm of true wisdom. In a single thought, the five stages are simultaneously clarified, because the Buddha fruit is taken completely as the cause. Even if an ordinary person abides in the world for a hundred years or for many kalpas, in their own view they do not see a single moment that can shift; they do not see that they will become a Buddha in the future, do not see that they have already become a Buddha, and do not see that they presently become a Buddha. Since the Dharma of the stage of the ten abodements is like this, in what further life would they not become a Buddha? In what further life would they attain right enlightenment? This Avataṃsaka Sūtra is the gate of the original dharmadhātu, the great mansion where all Buddhas originally abide, and the ultimate destination to which all Buddha-children return. Manifested bodies and provisional vehicles all remain outside it. If anyone enters, once entered, they are wholly true. In this stage, the bodhisattva of the abodement of initial citta sees the path, abides in the Buddha's vision and knowledge, and enters the Buddha's vision and knowledge, directly sharing with the Tathāgata the same citta, body, nature, wisdom, and characteristics; therefore, it suddenly seals the aspects of practice of the five stages, which are entirely contained within it, just like holding a bright mirror that universally reflects all forms. The Dharma gate of this sūtra is fundamentally like this. All its praises and explanations should be known thus, and should be believed and understood thus. Because the Dharma gate of the dharmadhātu is perfect and without beginning or end, within a single thought years and months, dark and light, are manifold and inexhaustible; within a single hair, the realms of Buddhas and the realms of sentient beings, with their forms and characteristics, are boundless. When one is accomplished, all are accomplished; when one is ruined, all are ruined.' Furthermore, the Avataṃsaka Sūtra takes the dharmadhātu of the universal gate, the Dharma gate of universal sight, the body of the tathāgatagarbha, the realm of samādhi, the ornament of Indra's net, the oceans of world-realms, and the manifold wondrous wisdoms of revolution, and attains them simultaneously at once, because one realization is all realization, and one severance is all severance. Thus within one's own body there are the ornaments of the oceans of kṣetras of the Buddhas of the ten directions; within the Buddha's body is the realm of one's own body, manifoldly hidden and appearing; the Dharmas of the worlds of the ten directions are naturally like this. Just as all rivers flow back to the great ocean: although they have not yet entered the ocean, their moistening nature is without difference; once they enter the great ocean, they all share the same salty flavor. All sentient beings are likewise: although delusion and awakening differ, from the beginning they have never departed from the original ocean of Buddhas.

88.12

Question: Tathatā is quiescent and extinguished; fundamentally it has no distinction of stages. The dharmadhātu is void and profound; how could it have gradations? Why, upon the one true substance, are the designations of five stages and ten grounds differentiated?

88.13

Answer: If considered from the perspective of the true nature of consciousness-only, then the nature fuses all things; it does not even point to one, let alone divide into many. Yet, because the gateways of understanding, practice, realization, and entry are not without depth and shallowness—just as great space fundamentally has no difference, but in infancy one's view reaches only nearby, while after growing up one sees boundlessly; it is not that space has shortness or length, but that the eye itself has brightness or dimness. It is also like a great maṇi jewel: though pure while in the ore, without a skilled craftsman to work it artfully, how could it become a vessel? It is like Mount Sumeru: though an accumulation of jewels, without the sun's orb shining back upon it, how could it radiate light? It is also like drawing in space with a finger: it is a number without quantity, just as the mind measuring the dharmadhātu is a depth and shallowness that are not depth and shallowness. As the Huayan lun says: 'When it is said that a bodhisattva of the first ground has many hundreds of gates of Dharma-illumination and as a king transforms many hundreds of Buddha-worlds, while a bodhisattva of the second ground has many thousands of gates of Dharma-illumination and as a king transforms many thousands of Buddha-worlds, this is not like the provisional teachings having actual limitations. As with the aforementioned numbers of dharmas, they mutually penetrate and enter one another. It is also like a person drawing in space with a finger, making the count of hundreds of thousands of fine dust particles, and then wiping it clean with the hand; yet in that space there is neither increase nor decrease. Due to emotional estimation, one sees that space as having an increase or decrease in number. This sūtra is also like this: all the grounds established for bodhisattvas, and the increase and decrease of Dharma gates, are likewise thus. It is to bring all sentient beings to accomplishment, causing them to advance in cultivation. If all were uniformly level, there would be no mind to advance. Ordinary beings would have no mind to spur themselves to cultivate. Only when one arouses the mind to cultivate until reaching non-cultivation does one finally know that the ten thousand dharmas are without cultivation.' Furthermore, the bodhisattvas of the actual teaching: in attaining one, they attain all, because it accords with the absence of before and after within the substance of the Dharma, just as the lights and reflections of Indra's net mutually penetrate and enter one another without limits of before and after. It is also like hundreds of thousands of precious mirrors all facing a wondrous image: the reflections within each and every mirror enter one another, and their forms and images are completely equal. As in the stage of the Buddha-fruit, the bodhisattvas, because their fundamental wisdom of the dharmakāya arises from the nature, and because they newly realize this mind within the ten stages, all their Dharma gates and realms rely entirely upon the fundamental [nature]. Because substance and function are thoroughly encompassed and completely penetrate, they are again equal through the nature; that is, at that very moment they are equal. For there to be any other unequal dharmas would be impossible. It is also said: 'The practices of bodhisattvas from the ten abodes onward are all auxiliary paths, not the primary stage.' The intention is to clarify that to practice what is practiced is the auxiliary path; being without abiding and without practice, leaving to spontaneity the true self-substance, is named the primary fruition. If taken from the abode of the first arousing of the mind, with the fundamental wisdom of the signless Dharma-nature, not departing from the substance of non-action, one performs the myriad practices. The bodhisattva and the Buddha are originally equal in substance in cause and effect. If we distinguish the Buddha-fruit as non-action and non-cultivation, then from the bodhisattva's proper preparation onward, all is generally named the auxiliary path. Because movement and quiescence are unimpeded, the primary and the auxiliary are originally not different; they are a single Dharma gate. The distinctions must not be left undistinguished: substance and function are completely quiescent; the primary and the auxiliary are completely identical. This is precisely the gate of being completely different and completely identical; it can be understood if contemplated again through the gate of double mystery. Hearing this Dharma never heard before, one hears it without doubt: being completely different and completely identical, this realm is difficult to understand. The Buddha and ordinary beings each distinctly exist: this is the meaning of being completely different; therefore, the two views constantly persist. If they were completely identical, one would fall into stagnation in quiescence. In the principle of perfect fusion, phenomena and principle do not obstruct one another. If the Dharma gates are completely divided into two directions, that is the dharma of ordinary beings. If they are completely united into a single substance, that is the dharma of the two vehicles. Only through the sovereign mastery of principle and phenomena does the Way reside in the middle. To set one's mind on annihilating them is also impermissible; to use the mind to preserve them is also impermissible. This gate of practice of the auxiliary path and the unconditioned gate of the fruition-virtue of the primary wisdom are united in substance without duality; yet the rules and norms within phenomena must not be left unseparated. Because of their substance and function, they cannot be purely and entirely different. Take complete identity as complete difference; take complete difference as complete identity. One cannot have complete difference without complete identity, nor complete identity without complete difference. If one is confused about these two gates of identity and difference, one's wisdom will lack sovereign mastery. Furthermore, the sūtra says: 'Wisdom enters the three times, and all are equal.' This clarifies that wisdom can accord with the conventional. Saying that it 'enters the three times' means that the substance of the conventional is fundamentally true; hence it is called 'equal.' Comprehended through the six characteristics—general, particular, identical, different, formed, and destroyed—being general is being completely particular; being particular is being completely general; being identical is being fully different; being different is being constantly identical; being formed is being fully destroyed; being destroyed is being fully formed. All of these are not bound by emotional attachments to oneness or difference, both or neither, existence or non-existence, permanence or impermanence, arising or ceasing characteristics. Because of this, the Tathāgata's principle, wisdom, substance, function, dependent, and primary [retributions] are all sovereignly masteries. They can be seen when illuminated by the great wisdom of the power of non-thought of the self-substance. Therefore, if a person of the highest faculties suddenly comprehends mind as empty and enters into the true nature of consciousness-only, active manifestations, residual habits, and seeds all perish together; then what need is there to establish further stages and positions? It is only for those of middling and lower faculties: some have faith based on conditions, some have correct faith, some have understanding and awakening, and some have realization and awakening. Their faculties and capacities are not equal, and their views and understandings are different; within the effort of delusion, depths and shallownesses are distinguished. Although they clearly know and through faith enter consciousness-only, where mind and objects are both empty, because subtle thoughts are not exhausted and they have not been able to eliminate them entirely, through bit-by-bit refining, in the midst of ascending and progressing, there are differences in stages and positions. Because the sense faculties, dusts, and five aggregates are subtle and difficult to eradicate, only when one exhausts the aggregate of consciousness does one transcend stages and positions, being completely without anything to attain, completely perfected at the ultimate, like a precious moon contained within pure lapis lazuli. As the Śūraṅgamasūtra says: 'The Buddha told Ānanda and the great assembly: You should know that the twelve classes of living beings in the world of outflows have a fundamentally enlightened, wonderfully bright, completely enlightened mental substance that is not two and not different from the Buddhas of the ten directions. Because of your delusional thoughts, confusing principle into fault, ignorance and attachment arise; arising, they spread in confusion everywhere; thus there is the nature of space. The transformations of confusion do not cease; thus worlds arise. Then these dust-mote lands of the ten directions that are not without outflows are all established by confused and obstinate delusional thoughts. You should know that space is born within your mind just like a wisp of cloud dotting the great pure sky; how much more so are the various worlds within space! If even one among you discovers the true and returns to the source, this space of the ten directions will all dissolve away; how could the lands within space not crack and split?' Next is the text on dissolving the five aggregates. As the sūtra says: 'The source of these five aggregates arises in overlapping layers. Arising is due to consciousness; cessation is eliminated starting from form. In principle there is sudden awakening, and riding upon awakening, they are simultaneously dissolved; in practice they are not suddenly eliminated, but are exhausted according to sequence.' The text on exhausting the aggregate of form says: 'The Buddha told Ānanda: You should know that as you sit in the place of the Way, dissolving all thoughts, if those thoughts are exhausted, then all the keen brightness devoid of thoughts will not shift in movement or stillness, and remembering and forgetting will be as one. You should abide here and enter samādhi. Like a person with clear eyes dwelling in great darkness, the keen nature is wonderfully pure, yet the mind has not yet emitted light: this is named the region of the aggregate of form. If the eyes are bright and clear, the ten directions wide open, without any further darkness, this is named the exhaustion of the aggregate of form. This person can then transcend the kalpa turbidity. Contemplating its cause, obstinate delusional thought is its root.' The text on exhausting the aggregate of sensation says: 'The Buddha told Ānanda: When that good man cultivating samādhi, within śamatha, has exhausted the aggregate of form, he sees the mind of all Buddhas like an image appearing in a bright mirror; he seems to have attained something, yet cannot use it. It is like a person afflicted with nightmare: his hands and feet are intact, his seeing and hearing are not confused, yet his mind is touched by an external evil and cannot move: this is named the region of the aggregate of sensation. If the affliction of the nightmare ceases, his mind leaves his body, turns back to view his own face, and goes and stays at will without any further hindrance: this is named the exhaustion of the aggregate of sensation. This person can then transcend the view turbidity. Contemplating its cause, illusory and bright delusional thought is its root.' The text on exhausting the aggregate of conception says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of sensation, although his outflows are not yet exhausted, his mind leaves its physical form like a bird emerging from a cage; he has already been able to accomplish, from an ordinary body, passing through the bodhisattva's sixty holy stages, attaining a mind-made body, going wherever he pleases without obstruction. It is like a person in deep sleep talking in his sleep; although that person has no other conscious knowledge, his words have already formed rhythmic cadence and order, causing those who are not asleep to all understand his words: this is named the region of the aggregate of conception. If moving thoughts are exhausted and floating thoughts eliminated, it is like wiping away dust and dirt from the enlightened, bright mind; a single category of birth and death is completely illuminated from beginning to end: this is named the exhaustion of the aggregate of conception. This person can then transcend the kleśa turbidity. Contemplating its cause,融通 delusional thought is its root.' The text on exhausting the aggregate of volition says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of conception, that person's ordinary dreams and thoughts are eliminated; waking and sleeping are constantly one; the enlightened brightness is empty and serene, just like a clear sky, without any further coarse shadows of previous dust-objects. Contemplating all the world's great earth, mountains, and rivers is like a mirror reflecting brightness: coming, there is no sticking; passing, there is no trace; receptively reflecting and responding, completely devoid of old habits. There is only a single keen reality; the root and source of arising and ceasing are disclosed from this. He sees the twelve classes of living beings in the ten directions, entirely exhausting their kinds; although he has not yet penetrated the thread of each of their life origins, he sees the common basis of life like a mirage, shimmering and clear yet agitated, serving as the ultimate pivot for the floating sense-organs and dusts: this is named the region of the aggregate of volition. If this clear, agitated, shimmering original nature, after a long time, becomes fundamentally clear, once it clarifies the original habits, like ripples ceasing to turn into clear water, this is named the exhaustion of the aggregate of volition. This person can then transcend the sentient-being turbidity. Contemplating its cause, hidden delusional thought is its root.' The text on exhausting the aggregate of consciousness says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of volition, the subtle, clear agitation of all worldly natures and the common basis of life suddenly break and tear apart; the deep, fine threads, the pudgala, and the deep veins repaying karma are suspended and cut off from mutual resonance. In the heaven of nirvāṇa, he is about to have a great bright awakening, like a rooster awaiting dawn, glancing at the eastern quarter where there is already a fine light. The six faculties are empty and serene, no longer coursing outward; internally, all is purely bright, entering where there is nothing to enter. He deeply penetrates the original causes of receiving life among the twelve classes in the ten directions; contemplating the cause and grasping the source, the various classes are not summoned. In the realms of the ten directions, he has already attained their commonality; the fine light does not sink, revealing the hidden secret: this is named the region of the aggregate of consciousness. If, within the attained commonality among the assembled summons, he wears away the six gates, uniting and opening them to accomplishment, seeing and hearing communicate with their neighbors, mutually functioning in purity; the worlds of the ten directions, together with his body and mind, are like vaiḍūrya, brightly penetrating inside and out: this is named the exhaustion of the aggregate of consciousness. This person can then transcend the life turbidity. Contemplating its cause, boundless, empty, inverted delusional thought is its root.' Furthermore, if the aggregate of consciousness is exhausted, then your present sense faculties will function interchangeably; from this interchangeable functioning, one can enter the bodhisattva's vajra dry-wisdom stage. The perfectly bright, keen mind manifests transformations within it, like a precious moon contained within pure lapis lazuli. In this way, one then transcends the ten faiths, the ten abodes, the ten practices, the ten dedications, the four preparatory minds, the vajra ten grounds traversed by bodhisattvas, and the perfectly bright equal enlightenment, entering the Tathāgata's ocean of wondrous adornment, perfecting bodhi, and returning to having nothing to attain.

88.14

Question: Since this discusses the initial mind entering the Way, why extensively record the practice stages of the higher grounds?

88.15

Answer: If one discusses the Path, it must have its fruit. If there were no stages of practice, it would be [the way of] heavenly Māras and non-Buddhists. What is explained in the sūtras and treatises is subtle and difficult to know. The Tiantai teaching contains the text on the 'six degrees of identity'; the Benevolent King [Sūtra] provides the stages of the 'five kṣāntis'. For fear that people might fall into excessive conceit and grasp at understanding without practicing, all these were expounded by ancient sages, and I do not dare omit them. It is not out of presumption that I establish divergent tenets on my own; I only hope that later worthies will wish to comply with former models.

88.16

Question: In total, through how many dharmas are the merits of the Buddha-stage accomplished and perfected?

88.17

Answer: They are accomplished through five dharmas, which fully subsume all merits of the Buddha-stage. Therefore the Buddhabhūmiśāstra says: 'First, the pure dharmadhātu: the true, real essence of all tathāgatas is innately pure from beginningless time, fully possessed of various merits of nature and characteristic exceeding the number of minute atoms in the ten directions. Unarisen and unceasing, like empty space, it is equally and commonly possessed by all sentient beings, neither one with nor different from all dharmas, neither existent nor non-existent. Divested of all characteristics, all conceptual distinctions, and all words and expressions, it cannot be apprehended; it is realized only by pure, noble wisdom. Having the tathatā revealed by the two kinds of emptiness and selflessness as its self-nature, the noble ones partially realize it, and the buddhas fully realize it. Second, the great mirror-like wisdom: it is able to manifest and produce all wisdom-images of all realms, the images of all bodies and lands, and serves as the support that upholds all merits of the Buddha-stage, unending to the exhausted limits of the future. Third, the wisdom of equality: it contemplates all [beings], self and other, as equal, and establishes the non-abiding nirvāṇa of the Buddha-stage. Fourth, the wisdom of wondrous observation: regarding the distinctions of all realms, it always observes without obstruction; in great assemblies, it can manifest all sovereign functions, cut off all doubts, and shower the great rain of Dharma. Fifth, the wisdom of accomplishing actions: it is able to pervade all world-systems, maturing sentient beings according to how they should be transformed.'
Explanation: The pure dharmadhātu is the immaculate, pure consciousness, the one mind of tathatā—namely, this correct source, commonly possessed by ordinary beings and sages. This single dharmadhātu is the substance of the four wisdoms; the four wisdoms are the functions of this single substance. Because the buddhas presently realize it while sentient beings do not know it: because [sentient beings] do not know it, they cling to the names of the eight consciousnesses; because [buddhas] presently realize it, they are able to accomplish the characteristics of the four wisdoms. If one is deluded about it, the eighth consciousness raises the title of 'appropriating storehouse', the seventh consciousness receives the name 'defiled', the sixth consciousness produces the sentiment of conceptualization, and the five consciousnesses transform into the objects of the sense faculties and dusts. If one clearly understands it, the ālayavijñāna becomes the substance of the round mirror, upholding the gate of merits; the manas becomes the source of equality, unifying the nature of self and other; the sixth [consciousness] gives rise to the wonder of observation, turning the wheel of the correct Dharma; and the five consciousnesses initiate the work of what is to be done, leaving the traces of responsive transformation. Thus, the one mind does not stir, yet consciousness and wisdom are naturally differentiated; their substance is not altered, only their names are altered; their principle is not divided, yet their phenomenal expressions are divided.

88.18

Question: Among the five dharmas, the first, the pure dharmadhātu, is the round and bright substance of innate purity, naturally complete in its nature from the very beginning; it is not produced by a productive cause, but is only revealed by a revealing cause. This does not involve mind and object. As for the four wisdoms and the rest, their mental modes are different; when they exercise wondrous function, what objects does each take?

88.19

Answer: The Vijñaptimātratāsiddhiśāstra states: 'Regarding the mental states associated with the mirror-like wisdom, one opinion holds that it takes only tathatā as its object, being non-conceptual wisdom and not subsequently attained wisdom, because its mental mode and object are unknowable. The Mahāyānasūtrālaṅkāra says that the great round mirror-like wisdom is not deluded with regard to all objects. Moreover, it definitely takes untainted seeds, as well as images of bodies, lands, and so forth, as its objects, because its mode of taking an object is subtle and said to be unknowable. Just as the ālayavijñāna also takes the conventional as its object: because it takes tathatā as its object, it is non-conceptual wisdom; because it takes other objects, it is subsumed under subsequently attained wisdom. Its substance is one, divided into two according to function. Understanding the conventional arises from realizing the true; hence it is called subsequently attained.
'Regarding the mental states associated with the wisdom of equality, one opinion holds that it takes only the eighth pure consciousness as its object, just as the defiled seventh takes the storehouse consciousness as its object. Another opinion holds that it takes only tathatā as its object, because it takes the equal nature of all dharmas as its object. Another opinion holds that it universally takes both the real and conventional as objects: the Mahāyānasūtrālaṅkāra says that it takes the equality of self and other among all existing natures as its object, and manifests boundless buddha-images in accordance with the superior resolve of others. Therefore, this state universally takes both the real and conventional as objects and is subsumed under both wisdoms, which is not contrary to reason.
'The mental states associated with the wisdom of wondrous observation take both the particular and common characteristics of all dharmas as their objects without obstruction, and are subsumed under both wisdoms.
'Regarding the mental states associated with the wisdom of accomplishing actions, one opinion holds that it takes only the five kinds of present objects. The Mahāyānasūtrālaṅkāra says that each of the five faculties of the Tathāgata operates on the five objects. Another opinion holds that this state can also universally take the dharmas of the three times as its objects, which does not contradict correct reason. The Buddhabhūmisūtra says that the wisdom of accomplishing actions produces and performs the various transformation activities of the three karmas, discerns the distinctions of sentient beings' mental conduct, and experiences the meanings of the past, future, and present. If it did not universally take them as objects, it would not have this capacity. Moreover, it is subsumed under subsequently attained wisdom.
'Although these four mental states can all universally take all dharmas as objects, their functions differ: the mirror-like wisdom state manifests the characteristics of the self-enjoyment body and pure land, and upholds untainted seeds; the wisdom of equality state manifests the characteristics of the other-enjoyment body and pure land; the wisdom of accomplishing actions state can manifest transformation bodies and land characteristics; the wisdom of observation state observes the capacities and faults of self and other, rains the great rain of Dharma, cuts through the nets of doubts, and brings benefit and joy to sentient beings. There are many such distinctions.'

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宗鏡錄 — Classical Chinese