[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) › 89 # 宗鏡錄 89 English (machine translation) 89 - **Language:** English ### [89.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery. ### [89.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.2) Now, all buddhas have only one dharmakāya. Why are three bodies spoken of differently? ### [89.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.3) Answer: In terms of function they are divided into three, but their substance is always one. The Vijñaptimātratāsiddhiśāstra states: 'Such a dharmakāya has three distinct aspects. First, the self-nature body: namely, the true, pure dharmadhātu of all tathāgatas, the equal support of enjoyment and transformation; free from characteristics and tranquil, it cuts off all proliferation, endowed with boundless, true, and permanent merits; it is the equal real nature of all dharmas. This self-nature is also called the dharmakāya, because it is that on which dharmas of great merit rely. Second, the enjoyment body: this has two kinds. First, self-enjoyment: namely, all tathāgatas cultivate and accumulate immeasurable provisions of merit and wisdom, bringing forth boundless real merits, as well as an extremely perfect, pure, permanent, and pervasive physical body, serene in continuity, constantly enjoying for oneself the vast joy of the Dharma to the exhausted limits of the future. Second, other-enjoyment: namely, all tathāgatas, by means of the wisdom of equality, manifest a subtle, wondrous body of pure merits, dwelling in a purely clean land, manifesting great supernormal powers, turning the wheel of the correct Dharma, and resolving the nets of doubts for assemblies of bodhisattvas abiding in the ten stages, causing them to enjoy the Dharma joy of the Great Vehicle. Third, the transformation body: namely, all tathāgatas, by means of the wisdom of accomplishing actions, transform and manifest immeasurable transformation bodies according to types \[of beings\], dwelling in pure and defiled lands, manifesting supernormal powers and teaching the Dharma for assemblies of bodhisattvas who have not yet ascended the stages, two-vehicle followers, and ordinary beings according to their capacities, causing each to obtain benefit and joy.' Therefore, by transforming and eliminating the three minds, one attains the three bodies: first, the fundamental mind, namely the eighth consciousness, transforms to attain the dharmakāya; second, the mind relying on the fundamental, namely the seventh consciousness, transforms to attain the reward body; third, the mind initiating affairs, namely the former six consciousnesses, transforms to attain the transformation body. Furthermore, first, the virtue of severance: severing all kleśas is the dharmakāya; second, the virtue of wisdom: subsuming the four wisdoms is the reward body; third, the virtue of grace: extending gracious pity to nourish and raise all sentient beings is the transformation body. Thus the eight liberations and six supernormal powers arise from the one mind; the three bodies and four wisdoms are accomplished by the eight consciousnesses. In the end, there is not a single principle or single practice that comes from outside; all are set in motion from one's own consciousness and transformed from the one mind. Even from one body to immeasurable bodies, like the clouds of immeasurable bodies explained in the Avataṃsaka, multi-layered and unending, all arise from the nature, unobstructed and perfectly integrated. ### [89.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.4) Furthermore, an ancient master asked: "As for the dharmakāya, 'dharma' means holding and serving as a model (gui chi). 'Model' (gui) means providing a norm so as to give rise to understanding in beings; that is, the dharmakāya can cause understanding to arise in the fundamental wisdom (mūlajñāna). 'Holding' (chi) means maintaining without relinquishing its own nature; that is, maintaining the immutable substance of the dharmakāya without relinquishing the unconditioned self-substance. Now, when the fundamental wisdom directly realizes suchness, it does not form an understanding of 'suchness'; the subjective \[cognizer\] and objective \[realized\] subtly merge into one substance, like sunlight merging with space, without distinguishing this from that. This is non-conceptual (nirvikalpa). How can one explain it as 'modeling understanding'? If it has the meaning of modeling understanding, then there is conceptualization (vikalpa); and if there is conceptualization, how does it differ from the subsequent wisdom (pṛṣṭhalabdhajñāna)?" ### [89.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.5) Answer: "Generally speaking, when discussing conceptualization (vikalpa), there are three kinds: first, recollection-conceptualization (anusmṛti-vikalpa), where the subsequent thought continues from the previous thought moment by moment; second, calculation-conceptualization (abhinirūpaṇā-vikalpa), which is pervasive calculation; third, self-nature-conceptualization (svabhāva-vikalpa), which spontaneously takes objects as conditions without carrying names and words. Now, when the fundamental wisdom realizes suchness, it is called 'non-conceptual' only because it lacks the two conceptualizations of recollection and calculation. Yet this does not prevent it from having self-nature-conceptualization. It is like a person drinking water: although there is no speech, they naturally know for themselves whether it is cold or warm. Therefore, we know that it also has the meaning of 'model'." ### [89.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.6) Question: "Are the transformation body (nirmāṇakāya) and the body for others' enjoyment (para-saṃbhogakāya) real citta or transformed citta?" ### [89.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.7) Answer: "These two bodies are transformations, yet transformations are not separate from the real. The Vijñaptimātratāsiddhiśāstra states: 'Although these two bodies have no real citta or caitasikas, there are transformed citta and caitasika dharmas. The spiritual power of the unsurpassed awakened one is inconceivable; therefore, they can transform and manifest formless and insubstantial dharmas. If it were not so, how could the Tathāgata manifest greed, anger, and so forth, when these have long been severed? How could śrāvakas, animals, and others know the Tathāgata's mind, when even bodhisattvas of equal awakening cannot know the Tathāgata's real mind? Because of this, sūtras teach that \[the Buddha\] transforms into countless kinds, causing them all to possess a mind. It also teaches that the Tathāgata's mirror-like wisdom (kṛtyānuṣṭhānajñāna) transforms and produces the three karmas. It also teaches that transformations possess dependent (paratantra) minds, because they are manifested as the nimittabhāga of the real paratantra mind.' \[The text continues\] up to: 'The svabhāva-dharmakāya possesses only the real: permanence, bliss, self, and purity, free from all defilement, the support of all goods, unconditioned virtues, and devoid of the differentiated characteristics and functions of form, citta, and so forth. The self-enjoyment body (sva-saṃbhogakāya) possesses countless kinds of wonderful form, citta, and so forth, as real virtues. The body for others' enjoyment and the transformation body possess only boundless apparent forms, cittas, and so forth, having the virtues of transformation characteristics that function to benefit and bring joy to others.' Therefore, the Tathāgata's wonderful substance, the pure dharmakāya, neither comes nor goes, like shadows and reflections, like the sun and moon of the Heaven of the Four Heavenly Kings appearing in clear, pure water; it neither exits nor enters, like the palace of Kauśika appearing within lapis lazuli ground, neither existent nor non-existent. The Niepan wuming lun states: 'The dharmakāya has no image, yet responds to things with form; prajñā has no knowing, yet illuminates in facing conditions. The ten thousand capacities suddenly arrive without agitating its spirit; a thousand disparate difficulties confront it without disturbing its concern. Its movement is like drifting clouds; its stillness is like the valley spirit. How could it have a mind directed toward this or that, or have its feelings tied to movement and stillness? Since it has no mind in movement and stillness, it also has no image in coming and going. Because its coming and going is not by means of images, there is no vessel in which it does not take form; because its movement and stillness is not by means of a mind, there is no stimulus to which it does not respond. Thus, mind is born from where there is mind; images emerge where there are images. Because images do not emerge from me, though metals and stones melt, it is not scorched; because mind is not born from me, though active day after day, it does not toil. The bustling multiplicity belongs to them—what has it to do with me? Therefore, wisdom encompasses the myriad things without fatigue, and form fills the eight extremities without harm. It can neither be increased so as to overflow, nor decreased so as to diminish. How could pestilence reach it, or life end between the twin trees, its spirit exhausted in the heavenly coffin, or its substance consumed by the pyre?' Therefore, the Buddhas neither appear in the world nor enter nirvāṇa. Originally awakening to the true mind, they attain the Way. Since the true mind has no form, how could there be appearance and disappearance? It is only in accordance with beings whose mental faculties are mature that they are stimulated to perceive the saṃbhogakāya and nirmāṇakāya. All that is seen and heard are reflections within the minds of sentient beings. Hence it is said: 'Mind is born from where there is mind; images emerge where there are images.' Thus, the Buddhas have neither mind nor body; how could they have toil, concern, fatigue, or suffering? Dharma Master Fuli, expounding the meaning of the three bodies, said: 'The dharmakāya is like the nature of empty space: when clouds gather, it is obscured; when the fog disperses, it is clear; its nature is inherently constant. The saṃbhogakāya is like the sun riding the sky: brilliantly it ascends on high, brightly illuminating vastly; its substance is ever-abiding. The nirmāṇakāya is like a reflection in a mirror-like pool: when the waters are clear, it appears; when the stream is turbid, it is darkened; appearing and hiding are not constant, coming and going are unfixed. Now, what is the transformation Buddha other than the perfectly responding function of the saṃbhogakāya? And what is the saṃbhogakāya? It is the substance formed of compassion and wisdom. Compassion takes universal deliverance as its principle; wisdom takes skillful means as its enterprise. Therefore, descending in traces according to the time, it manifests bodies in accordance with beings. Bodies and traces are the function; compassion and wisdom are the substance. The substance is the root, and the function is the branch. Raising the function based on the substance, gathering the branches to return to the root—how could it be reasonable to seek differences between them? The saṃbhogakāya is precisely the transformation body; the transformation body is precisely the dharmakāya. That the transformation body is precisely the dharmakāya is subtle in principle; let us again convey it by way of the metaphor of a reflection. Now, the reflection of the sun in water neither comes from outside nor emerges from inside; it is neither this nor that, neither different nor one; it is not without appearance, yet not possessed of physical substance; suddenly it exists, and abruptly it is lost; its image is evident and moves, yet its nature is spiritual and serene. Those who grasp it as real are deluded; those who know it as false understand the truth. What does this mean of the sun? If the sun came from outside, could it exist outside the water? If it emerged from inside, did it exist beforehand within the water? If one says it is here, is it not seen there? If one says it is there, is it not seen here? If one says they are different, can two suns be seen at once? If one says they are one, can two distinct views be considered single? If one says it is non-existent, can it be destroyed from sight? If one says it is existent, has its substance ever been found? If one says it arises, its arising has nowhere it comes from; if one says it ceases, its cessation has nowhere it goes. It does not arise! It does not cease! Nature and characteristics are tranquil; the path of mind and speech is cut off. This may truly be called seeing the real nature of the water's reflection. One who sees the nature of the reflection can see the real nature of the transformation body; one who sees the nature of the transformation body realizes the substance of the dharmakāya.' The Vimalakīrtinirdeśa says: 'The Buddha's body is the dharmakāya.' It also says: 'Contemplating the real mark of the body is the same as contemplating the Buddha.' The Prajñā \[sūtra\] says: 'If one sees that all marks are non-marks, one sees the Tathāgata.' It also says: 'Being free from all marks is called the Buddhas.' Therefore, raising a foot or lowering a foot, the bodhimaṇḍa is inexhaustible wherever one touches; opening the eyes or closing the eyes, the Buddhas appear before one without ceasing. As explained above, the one substance and three bodies, principle and phenomena, accomplish each other; substance and function interpenetrate; they neither exit nor abide; concealed and manifest simultaneously—all are the correct doctrine of the fundamental source of the one mind. Therefore, the single body and multiple bodies are both the dharmadhātu. The one dharma that is awakened to is the unobstructed dharmadhātu. The principle that is identical to phenomena is fully present within the many; that which is manifested is precisely phenomena identical to principle, fully dwelling within the one. Furthermore, construction and destruction share the same limit; dependent origination is simultaneous. For instance, when first fashioning an image of various jewels, the image is completed in ten years and destroyed in a hundred years. At the time of first obtaining a single jewel, the image's completion in ten years and destruction in a hundred years are both entirely within the moment of dependent origination upon obtaining the jewel. Because the hundred years do not depart, and the present does not abide, within the conditions of the various jewels there is no substance of construction or destruction. In the same way, through the myriad practices of wisdom and compassion, the pāramitās, the thirty-seven factors of awakening, and all good dharmas, the Tathāgata's body is completed. Yet within each and every condition, there is no self and no agent, no substance of construction or destruction—only this is called right awakening." ### [89.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.8) Question: "The dharmakāya of the Buddhas is profoundly serene, bright, and pure. How does it give rise to the marks of the six sense faculties?" ### [89.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.9) Answer: "First, by demonstrating the real through the very characteristics \[themselves\], how could it conflict with the great function? Second, through the superior enterprise of benefiting others, the gate of transformation is never severed. As the Ratnagotravibhāga says, based on accomplishing the meaning of activity for self-benefit and benefiting others, it states in a verse: 'Taintless and all-pervading, A non-perishing dharma, constant, Cool, unchanging, The unregressing, tranquil state. The body of the Buddhas, the Tathāgatas, Is like empty space, without marks, Yet wonderful form is ever serene, And the six sense faculties are extremely bright and pure. The Buddha-eye sees all forms, The ear hears all sounds, The nose can smell all fragrances, The tongue can taste all flavors, The body experiences the touch of samādhi, The mind knows all dharmas. Removing conduct in dense thickets, The Buddha is free from the mark of empty space.' Another verse states: 'Just as empty space has no marks, Yet manifests marks such as form, The dharmakāya is also like this, Complete with the marks of the six sense faculties.' Another verse states: 'The Tathāgata's mirror-image body Is not separate from the original substance, Just as all forms Are not separate from empty space.' Just as in the Lotus Sūtra, it explains the purification of the six sense faculties: the eye sees all forms, the ear hears all sounds, the nose smells all fragrances, the tongue distinguishes all flavors, the body manifests all spheres of experience, and the mind knows all dharmas, and so forth." ### [89.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.10) Question: "If sentient beings can be delivered, then the realm of Buddhas increases and the realm of sentient beings decreases. If they cannot be delivered, then all practices and vows are completely in vain. How are these reconciled so as to sever this false view?" ### [89.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.11) Answer: "A sūtra states: 'Because all foolish common persons do not truly know the one dharmadhātu and do not truly see the one dharmadhātu, they give rise to the false view that the realm of sentient beings increases or the realm of sentient beings decreases.' Thus, it is solely because they do not truly comprehend the mind of the one dharmadhātu that they see increase and decrease. Furthermore, a sūtra states: 'Because a fixed characteristic of sentient beings cannot be apprehended.' Another sūtra states: 'Because the realm of sentient beings has no self-nature; because the realm of sentient beings is boundless.' An ancient master said: 'In brief, the realm of sentient beings is like empty space. Suppose beings of boundless, superior spiritual powers were each to travel through empty space for boundless kalpas, seeking the boundary of space—it could never be exhausted. It is not that because it is not exhausted, it is not called traveling; nor is it that traveling causes one to attain its boundary. One should know that the principle of the Buddha delivering sentient beings here is also like this: it is not that because they should attain \[awakening\], it is caused to have an end; nor is it that because there is no end, one says there is or is not attainment.' Therefore, if one raises the objection that all sentient beings will become Buddhas, and thus, though sentient beings are numerous, there must doubtlessly be an ultimate exhaustion—this resolves it completely. The Awakening of Faith explains the inconceivable mark of karma as the realm of the Buddhas. Why is it inconceivable? Because it is neither one nor different, neither existent nor non-existent, and cannot be determined by speech and thought or measured by emotional understanding; hence it is called the 'inconceivable mark of karma.' This inconceivable mark of karma means providing the spheres of the six sense faculties for sentient beings. The Ratnagotravibhāga states: 'The body of the Buddhas, the Tathāgatas, is like empty space, without marks. For those of superior wisdom, it acts as the spheres of the six sense faculties: manifesting wonderful forms, emitting wondrous sounds, causing them to smell the fragrance of the Buddha's precepts, giving them the flavor of the Buddha's wondrous Dharma, causing them to experience the touch of samādhi, and causing them to know the profound and wondrous Dharma, constantly transforming sentient beings. This is the function of suchness (tathatā); hence it is called inconceivable karma.' This function of original awakening is originally not dual with the minds of sentient beings. It is only because, when unenlightened, one drifts along with the stream, that the function does not manifest. When functioning, it manifests within their minds according with their faculties, without making the intention: 'I manifest distinctions.' Hence it is said that it spontaneously responds according to their faculties, and seeing it never fails to benefit. This is the characteristic of original awakening in accordance with defilement. Therefore, bodhisattvas can practice non-ways and penetrate the right way. If one enters the gate of the source mirror, the ultimate way, then defilement and purity depend on the mind, with neither wrong nor right. If one enters the gate of skillful means, the way of differentiation, then by the power of the bodhisattva's great compassion, they constantly practice without hindrance." ### [89.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.12) An ancient master asked: "Practicing non-ways is the karma of kleśas, which bodhisattvas should sever. How can they practice them?" ### [89.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.13) Answer: There are three aspects. First, the gate of gradual relinquishment: halting evil and practicing good. Second, the gate of relinquishing characteristics: abandoning both good and evil. Third, the gate of benefiting in accord with characteristics: practicing both the defiled and the pure. This third gate further contains three senses: First, in terms of practice: one cultivates purity in one's own practice, yet conforms to defilement in transforming others. Second, in terms of persons: one conforms to defilement when transforming ordinary beings, and conforms to purity when transforming noble beings. Third, in terms of dharmas: conforming to worldly dharmas, one must manifest defilement; cultivating the bodhisattva Dharma, one must cultivate purity. ### [89.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.14) Question: In practicing what is wrong, what path does the bodhisattva thoroughly cultivate? ### [89.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.15) Answer: There are three kinds of paths: First, the path of realization, namely the two forms of emptiness and tathatā, realized through the fundamental non-conceptual wisdom. Second, the auxiliary path, namely the conditioning cultivation of the myriad practices that assist in revealing the true principle. Third, the non-abiding path, which is compassion and wisdom, abiding neither in saṃsāra nor in nirvāṇa. Therefore, when the bodhisattva demonstrates practice, manifesting identity with worldly affairs, it is in order to stop evil by being identical with evil, and advance good by being identical with good. If they were aloof and different, transforming and teaching would be difficult; hence they must practice what is wrong in order to deliver beings, causing all of them to awaken to and enter the true mind of identical substance. Therefore the Laṅkāvatārasūtra says: 'Those who possess the supreme worldly-transcending pāramitā truly know that it is merely the false conceptual construction of their own minds that perceives external objects. At that time, they truly know that it is solely their own mind that sees internal and external dharmas, without false conceptual construction, because they do not grasp the physical forms of their own minds, internal or external. Because the bodhisattva-mahāsattva truly knows all dharmas, they practice the dāna-pāramitā in order to cause all sentient beings to attain peace, happiness, and freedom from fear.' And further: 'The bodhisattva truly contemplates the characteristics of the conceptual construction of their own mind, sees no conceptual construction, does not fall into the two extremes, cultivates according to reality, transforms their body so as not to see a single dharma arise nor a single dharma cease, and within their own person inwardly realizes the noble practice of cultivation: this is the bodhisattva's prajñā-pāramitā.' The Guan Huanyuan says: 'The contemplation of the body of wisdom manifesting reflections in all conditions means that the substance of wisdom is unitary and capable of reflecting all conditions. The characteristics of conditions are fundamentally empty; the substance of wisdom is tranquil and luminous. When the characteristics of all conditions are exhausted, thusness alone endures.' That is to say, among conditioned dharmas, there is none that does not contain the true nature. Hence we know that the true mind pervades all places; there is no condition it does not possess, and no dharma it does not conform to. Therefore the Avataṃsakasūtra says: 'The Buddha's body fills the dharmadhātu, universally appearing before all sentient beings; responding to conditions and according with inclinations, there is nowhere it does not reach, yet it constantly resides on this bodhi-seat.' The Mahāprajñāpāramitopadeśa says: 'Just as the sun shines upon the world and cannot make high places low or low places high, but merely makes them apparent, the Buddha is also like this, because he is without activity with respect to all dharmas.' A sūtra says: 'The Buddha's body is unconditioned and does not fall into categories.' ### [89.16](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.16) Question: If the one mind and the true characteristic are such that merit and wisdom are equally like thusness, why distinguish the Buddha's bodies as real or transformation, unreal or actual, with superior and inferior fields of merit for making offerings? ### [89.17](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.17) Answer: The Buddha is neither real nor a transformation; real and transformation stem from the mind. If the mind is true, true merit is boundless; if the mind is provisional, the provisional reward is limited. As when shedding the blood of a Buddha's body with an evil mind, grasping the Buddha's body as actually existent, the blood arises from the mind; if with a reverent mind one wishes to see a transformation body of the Buddha, the Buddha manifests from the mind. Hence we know that hiding and revealing reside in oneself; the Buddha's body is unconditioned. Superior and inferior lie solely in the mind, while the field of merit is equal. ### [89.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.18) As the Mahāprajñāpāramitopadeśa asks: 'If the Buddha is without conceptual construction, when one makes offerings to the true Buddha, the merit is inexhaustible right up to nirvāṇa without remainder; is it also thus when making offerings to a transformation Buddha?' ### [89.19](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.19) The Buddha answered: 'The merit of making offerings to a transformation Buddha or to the true Buddha is without difference. Why? Because the Buddha has attained the true characteristic of all dharmas, the merit of making offerings is inexhaustible; and because the transformation Buddha is also not separate from the true characteristic. If the one who makes offerings can maintain an undivided mind, the merit is also equal.' ### [89.20](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.20) It asks: 'The transformation Buddha does not possess the ten powers and other merits; how can it be equal to the true Buddha?' ### [89.21](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.21) It answers: 'The ten powers and other merits all enter the true characteristic of all dharmas. If the ten powers and the rest were separated from the true characteristic of all dharmas, they would not be the Buddha Dharma and would fall into inverted wrong views.' ### [89.22](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.22) It asks: 'If so, and the true characteristic of all dharmas is definitely present within both the real and the transformation, why is it said that shedding the blood of a Buddha's body with an evil mind incurs a mortal transgression, without speaking of a transformation Buddha?' ### [89.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.23) It answers: 'The sūtras only speak of shedding the blood of a Buddha's body with an evil mind, without distinguishing real or transformation. If making offerings to a transformation Buddha yields complete merit, then reviling it with an evil mind should also incur a mortal transgression. The evil person definitely considers the transformation Buddha to be real, and with an evil mind causes it to bleed, so blood is indeed drawn, and they straightaway incur the mortal transgression. Hence we know that according to the unreality or actuality of the mind, the Buddha has no fixed form. Within the principle of the true characteristic, both transgressions and merit are tranquil.' ### [89.24](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.24) Question: Since the reward and transformation bodies are both identical to the true characteristic, why is it said in the teachings that the Buddha's lifespan has length and brevity? ### [89.25](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.25) Answer: Because the tathatā nature of the one mind is inexhaustible, it is the lifespan of the buddhas of the ten directions. Therefore, the weight of mountains and drops of the ocean can still be compared; the boundaries of space and dust particles of the earth can still be numbered; how much less could one exhaust the limits of the Tathāgata's dharmakāya and wisdom-life, which are permanence, bliss, self, and purity? Hence it is said: as for the lifespan of the Dharma-nature, one does not attain a life-faculty, nor is there continuity; one conventionally points to its being unmoving and unchanging, designating it as lifespan. This lifespan is neither of long measure nor of short measure, without extension or brevity; one conventionally points to the dharmadhātu, equating it with the measure of space. This is the body that is non-body, the lifespan of non-lifespan, the measure of non-measure. Thus a verse in the Suvarṇaprabhāsasūtra says: / 'All the waters may be known in how many drops, / but none can count the lifespan of the Śākya Honored One. / All Mount Sumerus may be known in weight, / but none can measure the lifespan of the Śākya Honored One. / All great earths may be known in dust counts, / but none can calculate the lifespan of the Śākya Honored One. / The spatial boundaries may yet reach an end, / but none can reckon the lifespan of the Śākya Honored One.' / The commentary on the Lotus Sūtra explains the chapter 'The Lifespan of the Tathāgata': 'Life (shou) means reception (shou). For the dharmakāya, tathatā is not separated from all dharmas, hence it is called reception. For the reward body, object and cognition correspond, hence it is called reception. For the response body, the hundred-year reward attained for a single period without interruption is called reception. The Tathāgata as dharmakāya takes the principle of thusness as life; the Tathāgata as reward body takes wisdom as life; the Tathāgata as response body takes principle concordant with conditions as life. Regarding the life of the principle of thusness of the Tathāgata as dharmakāya: whether there are buddhas or no buddhas, the nature and characteristics are constantly thus; it does not speak of correspondence and succession, nor is there measure or measurelessness. A sūtra says: "Neither like nor different, neither unreal nor actual"; this indeed defines the life of the principle of thusness of the dharmakāya. Defining the Tathāgata as reward body: using thusness-wisdom to accord with the thusness-object, the object evoking wisdom is the reward, and wisdom merging with the object is reception. Since the object is measureless, boundless, eternally abiding and unceasing, wisdom is also like this, matching like a box and its lid. A verse of the sūtra says: "My power of wisdom is like this; attained through deeds cultivated for long; the light of wisdom shines measurelessly, and my lifespan is for countless kalpas." This defines the wisdom-life of the Tathāgata as reward body. Defining the response body: the response body conforms to conditions; when conditions are long it conforms to length, and when conditions are brief it conforms to brevity. The manifold variety belongs to them; with respect to me, it is unconditioned. A sūtra says: "Repeatedly manifesting birth, repeatedly manifesting extinction, or again speaking of myself with different names, and of ages great or small." This defines the response Buddha's life concordant with conditions. The Wu sheng yi says: "That the nature is naturally thus means that the Dharma-nature is empty; emptiness is bodhi. The bodily life of the present birth arises from past craving and grasping. The meaning is: since it is the emptiness of the Dharma-nature, one should know that the bodily life of the present birth also emerges from the emptiness of the Dharma-nature. Since the Dharma-nature is empty, the bodily life that is produced also returns to the emptiness of the Dharma-nature." Therefore the Nirvāṇasūtra says: "Just as the eight great rivers and all small streams all enter the great sea, so all the great rivers of lifespan among humans, in the heavens, on earth, and in space all enter the ocean of the Tathāgata's lifespan. Again, just as Lake Anavatapta sends forth the four great rivers, the Tathāgata is also like this, sending forth all lives. Since life emerges from thusness, it returns to thusness. The six sense-faculties are also like this: emerging from thusness, they return to thusness." If one believes in the Tathāgata's lifespan as explained above, the Buddha personally compared the merits: it is like someone who practices the five pāramitās for measureless koṭis of kalpas; it is not as good as giving rise to a single moment of faithful mind with the correct wisdom of prajñā, which exceeds the previous merit hundreds of thousands of myriads of times. Hence a verse of the Lotus Sūtra says: / "If this person during hundreds of thousands / of myriads of koṭis of kalpas / practices these merits, / as spoken above, / and there are good men and women / who, hearing me speak of lifespan, / give rise to even a single thought of faith, / their merit surpasses that."' ### [89.26](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.26) Question: Having established the body of direct retribution of the one mind, there must be the land of dependent retribution of the one mind. If the bodies already comprise three, how many kinds of lands are there? ### [89.27](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.27) Answer: Distinguishing according to meanings, the characteristics are also of many kinds. Huayan possesses ten lands, or one, two, three, and so on; expanding and contracting are not fixed. The Tiantai teachings state that Buddha-lands are four: First, the land of defilement and purity, where ordinary beings and noble ones dwell together. Second, the land with remainder, where persons of expedient means abide. Third, the land of retribution, where pure dharmakāya bodhisattvas reside, which is the unimpeded land of Indra's net. Fourth, the land of eternally tranquil light, which is where wondrous enlightenment resides. Furthermore, sūtras and treatises generally distinguish five. Ancient commentaries explain: First, the land of Dharma-nature, taking tathatā as its substance; or among the five dharmas, taking the pure dharmadhātu as its substance. Tathatā and the dharmadhātu do not differ within the gate of general characteristics, but have distinctions within the gate of specific characteristics: tathatā pervades everything, embracing both cause and effect, so in pervasion it is broad; the pure dharmadhātu is narrow, because it pertains solely to the fruit stage. Second, the land of true retribution: all the merits of the powers, fearlessnesses, and the like, and the undefiled five aggregates constitute its substantive nature; integrating characteristics into the nature, it takes tathatā as its substance. Because of cultivating myriad practices in the cause, the fruit arises to repay the cause; what is brought about by the true retribution is called the land of true retribution. In the Buddha's self-enjoyment body, it takes the four wisdoms as the body, and takes the supported merits of the ten powers and four grounds of fearlessness as the land. Third, the land of physical forms: integrating the object into the mind, it takes the post-attainment wisdom of self-benefit as its substance, and the pure consciousness of supreme mastery as its characteristic. The eighth undefiled consciousness is called the pure consciousness; it is transformed within the post-attainment wisdom of the great round mirror wisdom. Integrating characteristics into the nature, it also takes tathatā as its substance. If distinguished according to characteristics, it takes the four dusts as substance. Fourth, the land of other-enjoyment: integrating the object into the mind, it takes the post-attainment wisdom that benefits others as its substance; integrating characteristics into the nature, it takes tathatā as its substance. If distinguished according to characteristics, it takes the four dusts as substance. Fifth, the transformation land: among bodhisattvas' transformation lands, those with outflows, as before, integrate the object into the mind and take the fundamental consciousness as substance; those without outflows, as before, take the post-attainment wisdom of self-benefit as substance. The Buddha also shares this substance. In terms of nature, it takes tathatā as substance; in terms of distinct characteristics, it takes the four dusts or five dusts as substance. However, as for transformed lands: if they are produced through transformation from seeds within the eighth consciousness, with the four dusts and five dusts as actual occurrences, this is called transformation by causes and conditions. In the Buddha, it is solely undefiled; in bodhisattvas, it has outflows and encompasses both pure and defiled. If transformed by the sixth and seventh consciousnesses, this is called conceptual transformation. In the Buddha, it is solely undefiled; the two lands of retribution and transformation may encompass both pure and defiled. If in the stage with outflows of the seventh consciousness, it merely cognizes the darśanabhāga of the eighth consciousness inwardly and cannot transform lands. If it is what can be transformed within the post-attainment wisdom of the undefiled sixth and seventh consciousnesses, it only operates as reflection and cannot be enjoyed, because it is not produced from seeds; it can only manifest characteristics of pure and defiled to teach and transform sentient beings. Regarding all the bodies and lands above: speaking of their general substance, they all take the nature of the tathāgatagarbha of the one mind dharmadhātu as substance, because of dharma-as-such; in terms of specific substances, they are as distinguished above. ### [89.28](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.28) Question: Are the two lands of pure and defiled of identical substance with different views, of different substance with different views, an erroneous view without substance, or an erroneous view with substance? ### [89.29](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.29) Answer: They are neither identical nor distinct, neither existent nor non-existent, but merely manifested according to one's own mind in response to karmic causes. Master An said: 'The two lands, the pure and the defiled, are differentiated by four propositions: 1. A single substance is not established, for pure and defiled wax and wane. 2. Distinct substances are not established, for the one principle is completely equal. 3. Having no substance is not established, for conditioned arising \[produces\] myriad forms. 4. Having a substance is not established, for when one searches for their origin, it is dark and quiescent.' Therefore, a verse of the Laṅkāvatārasūtra says: 'Not knowing that it is solely a manifestation of mind, / they consequently divide it into two views; / if one truly knows only mind, / discrimination will not arise.' A verse of the Ghanavyūhasūtra says: 'This mind has two natures, / like a mirror holding manifold images, / or like water manifesting the moon. / One with cataracts sees hair-nets, / hair-nets, necklaces, and pearls; / none of these exist at all, / but merely appear like this / from eyes diseased with cataracts. / Bottles and garments are one's own consciousness; / sentient beings are likewise so. / Falsely clinging to self and person, / not knowing, they constantly grasp. / Sentient beings, bottles, and the like, / various shapes and forms, / though differing as internal and external, / all arise from the mind. / Relying on the ālayavijñāna, / which holds all seeds, / mind appears as objective realms; / therefore the world is spoken of. / The world is not made by a creator, / by karma, or by minute atoms; / it is only the ālaya / that transforms and appears like objective realms.' Qingliang's Commentary says: 'These four propositions distinguishing the two lands, pure and defiled, above are an exclusive refutation of errors. In reality, they are both distinct and identical, both existent and non-existent. If they mutually contrast and negate each other, then identity and difference are both abandoned, and existence and non-existence are both quiescent. If they are completely interfused without obstruction, then they are both one and many, both non-existent and existent. Existence is the existence of non-existence; non-existence is the non-existence of existence. The many is the many that is identical to the one; the one is the one that is identical to the many. Existence and non-existence constitute the non-obstruction of phenomenon and principle; the one and the many further constitute the non-obstruction of phenomenon and phenomenon. Because of this manifold layering, in the lands of the Huayan treasury, the dharmadhātu is seen in each and every particle of dust. Furthermore, the non-duality of the dependent and primary \[retributions\] is completely interfused in four propositions: 1. The Buddha's body is itself the land, because the Buddha's substance is precisely the Dharma-nature land. Casting aside the other to follow oneself, the Buddha's substance is empty, so outside the land there is no Buddha, because the Dharma-nature is non-dual. 2. The land is itself the Buddha's body, because the land's substance is precisely the Dharma-nature body. Casting aside oneself to follow the other, the land's substance is empty, so outside the Buddha there is no dharma, because the nature is non-dual. Because the nature is non-dual, the nature interfuses with characteristics, so the body and the land are mutually identical. 3. Both, meaning there is both body and land, because characteristics are not destroyed. If there were no body and land, there would be nothing to be mutually identical. 4. Annihilation of both, meaning because the Buddha is the land, he is not the Buddha; because the land is the Buddha, it is not the land, as they mutually negate each other.' ### [89.30](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.30) Question: Since body and land are in sum solely the substance of the one-mind dharmadhātu, what are the operational characteristics of the body and land respectively enjoyed by self and others? ### [89.31](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.31) Answer: Although the one substance is identical, this does not prevent mutual omnipresence. Within identity there is difference: the self enters into the other. Within difference there is identity: the other pervades the self. ### [89.32](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.32) An ancient master asked: 'The self-enjoyment body and land are each boundless; how do the bodies and lands of the buddhas not obstruct one another? What are their operational characteristics?' ### [89.33](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.33) Answer: It is like water and milk mixed in one place: their substance has no distinction, yet when the king of geese drinks it, he takes only the milk and not the water. At first glance one would say water and milk are one, but once drunk one knows they are distinct. Again, it is like the light of many lamps sharing one room: their colors cannot be distinguished, yet if we consider the substance of the light, they are originally distinct. The self-enjoyment bodies, though united in one place, are originally distinct each by each, and each enjoys the Dharma-joy for itself, for each fully possesses the eight consciousnesses. Therefore they can mutually pervade one another; they are not an identical, undifferentiated single substance. Neither identical nor distinct—thus may the Buddha's body be discerned. ### [89.34](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.34) Question: Since it is tathatā, why distinguish body and land? ### [89.35](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.35) Answer: They are established based on meaning. Within tathatā, taking the nature fulfilling myriad virtues as the body, and taking the principle of emptiness as the land—in terms of meaning they are distinct, yet their substances are not separate. Furthermore, the true principle is endowed with four virtues: the two virtues of permanence and purity are the land, and the two virtues of self and bliss are the body. Hence it is said: 'This land of mine is pure, but you do not see it.' Thus the true body contains the myriad dharmas as the land. If one grasps at a land outside of mind, seeing characteristics and being confused about the real, this becomes the defilement of false conceptualization; therefore it is called defiled. If one sees the mind-nature, it is called pure. Thus, while the single dharma is motionless, divergent views constantly arise. Being deluded about existence makes defiling toils; awakening to emptiness makes a buddha-land. It is not moving Abhirati, nor is it transforming the Sahā world, nor is it something done by supernatural power. How could the Dharma-nature ever change? It is like people with cataracts observing in the same place: what they see—flies, hairs, or hair-nets—differs. Like clinging to external objective realms, all are the false mind. As the sūtra says: 'For example, now seeing mountains and rivers is entirely the diseased vision of beginningless time.' ### [89.36](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.36) Question: If there are no dharmas outside mind and no mind outside the Way, why do the buddhas claim to appear in the world, attain the Way, and widely expound the teachings? ### [89.37](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.37) Answer: It is only because sentient beings do not understand mind-only and falsely generate external objects; because they are unreal, the buddhas appear in the world. If a single dharma were real, then the buddhas would never appear in the world. The expedient teachings they expound are not spoken for those who know, but are merely to break attachments and eliminate doubts for those who do not yet know, taking the form of verbal teachings. If attachments are destroyed and doubts dissolved, then there is no Way to be attained and no Dharma to be expounded. The Viśeṣacintibrahmaparipṛcchāsūtra says: 'The Buddha said: "When I sat at the place of awakening, I only attained the ultimate emptiness of the afflictions arising from inversion. By having nothing to attain, I attained; by having nothing to know, I knew."' Again, Brahma Viśeṣacinti asked Mañjuśrī: 'By attaining what dharma is it called attaining the Way?' Mañjuśrī said: 'If a dharma is not born of itself, not born of another, nor born of a combination of conditions, and from the beginning has always been unborn—by attaining this dharma, it is called attaining the Way.' He asked again: 'If dharmas are unborn, what is attained?' He answered: 'If one knows dharmas are unborn, that is called attainment. Therefore the Buddha said: "If one sees the unborn characteristic of all conditioned dharmas, one enters the correct status."' He asked again: 'What is called the correct status?' He answered: 'I and nirvāṇa are equal, not two; this is called the correct status.' Now, the correct status is one's own true mind; entering this status, all views naturally vanish. The Tathāgatagocarasūtra says: 'The Tathāgata should not be seen through form, should not be seen through dharmas, should not be seen through characteristics, should not be seen through auspicious marks, and should not be seen through Dharma-nature.' The Mahāsaṃnipātasūtra says: 'At that time, there was a devaputra in the assembly named Uttaramati, who spoke to the Bodhisattva Anabhilāpya: "Good man, if all dharmas are ineffable, how can sentient beings have speech?" Anabhilāpya said: "Good man, do you know whether an echo has speech or not?" Uttaramati said: "Good man, an echo exists from causes and conditions." "Good man, is the cause of this echo definitely inside or definitely outside?" The devaputra said: "Good man, such a cause is not definitely inside, nor definitely outside." "Devaputra, all sentient beings forcibly make dual thoughts and thus have speech. The nature of all dharmas is truly ineffable." The devaputra said: "Good man, if they are ineffable, why does the Tathāgata expound the eighty-four thousand aggregates of dharmas, causing the śrāvakas to uphold, read, and recite them?" "Devaputra, the Tathāgata, the World-Honoured One, truly has nothing expounded. That which has nothing expounded is precisely the Tathāgata. Devaputra, do you know what the Tathāgata is? Would you say that form, feeling, perception, volitional formations, and consciousness are the Tathāgata? Would you say the Buddha is past, future, or present; conditioned or unconditioned; the aggregates, elements, and sense bases; contained within the three realms; a cause, an effect, or an aggregation? Or perception, non-perception, both perception and non-perception, or neither perception nor non-perception?" "No, good man." "Devaputra, if these are not the Tathāgata, how can he be spoken of? If he cannot be spoken of, how can it be said that the Tathāgata, the World-Honoured One, expounds the eighty-four thousand aggregates of dharmas? Therefore, the eighty-four thousand aggregates of dharmas are truly ineffable. The śrāvakas who receive them are also ineffable. That which is ineffable is the correct meaning. If there is no speaking, that is the real truth." The Laṅkāvatārasūtra says: "I speak only of the beginningless false conceptualization and habit-energy, the various evils, the causes of the three existences. Unable to awaken to and know the direct perception of one's own mind, one gives rise to false conceptualization and grasps at external natures." Thus, one merely understands one's own mind; external objects have no nature. Because one is not awake to the measure of mind, one falsely grasps at external conditions. If one knows that mind is itself the Way and mind is itself the Dharma, how could there be any dharma outside mind to be expounded? Therefore, a verse of the Avataṃsakasūtra says: 'The buddhas do not expound the Dharma; / where would the Buddha speak? / Merely following their own minds, / he expounds such dharmas for them.' The Śataśāstravaipulya says: 'All vows and practices comply with worldly convention; what is seen and heard is forcibly and provisionally designated. In the principle of ultimate truth, neither is admitted, because all discrimination and conceptual proliferation have ceased. It is not that the Tathāgatas have a dharma to expound, nor is there any dharma in the least to be attained.' ### [89.38](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.38) Question: If so, then vigor would be in vain and a loss, and one should abandon the Tathāgata's holy teaching of nectar. ### [89.39](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.39) Answer: In order to expediently eliminate inverted views and attachments, two things are provisionally designated, and neither has any fault. ### [89.40](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.40) Question: Since it is said that all that is seen and that which sees do not exist at all, how is there no fault? ### [89.41](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89.41) Answer: Although there is no real object seen or subject seeing, all fools invert them into existence. To eliminate their views of overweening pride, complying with the world, provisional designations have no fault. If one can practice in accordance with this holy teaching, conventionally speaking, one is called a true disciple of the Buddha. Worldly fools, following the inverted objective characteristics transformed by their own minds, give rise to a seeing mind. The Buddha is not their object and has no function for them. As for saying that the Buddha, the World-Honoured One, in his past causal stage, in order to benefit and bring joy to all sentient beings, aroused boundless active vows and practices, through which he realized non-conceptual wisdom; and by the power of this wisdom, he aroused measureless functions of benefiting and bringing joy to sentient beings without end—sentient beings take the wondrous wisdom obtained through the Buddha's vows and practices as an empowering condition, and their own minds transform and appear so as to comply with the most supreme path of birth in the world and comply with the empowering condition. Furthermore, the original vows and practices are not inverted either, because he can comprehend the true meaning of all dharmas, has no attachment to any dharma, and can serve as the producing cause of the unsurpassed wondrous fruit. Although he arouses the aspiration, gives rise to supreme practices, seeks the unsurpassed fruit, and benefits and brings joy to sentient beings, like an illusionist conjuring illusions he has no attachment whatsoever, so it is not inverted. _First 41 of 54 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.89.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.89) · Pramāṇa