宗鏡錄 90

English (machine translation) 90

Language: English

90.5 — 6 parts

90.1

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

[Question:] As stated above, nirvāṇa does not exist. Therefore a sūtra states: "Even if there were a dharma surpassing nirvāṇa, I would still say it is like an illusion, like a dream." In that case, later students vainly labor in admiring it.

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Answer: These words refute attachment, not destroy the dharmatā. As Master Guan said: "If one objects that all dharmas are like an illusion, false dharmas arise from conditions, so they may be accepted as like an illusion; nirvāṇa is real and does not arise from conditions, so how can it be the same as an illusion?" Therefore, the restatement and explanation have two senses: First, clarifying that although it is real, it also follows conditions; although it does not arise from conditions, it is manifested through conditions, and is also empty and without self-nature. Second, clarifying that nirvāṇa is not an illusion; it is to refute the mind attached to nirvāṇa that it is called like an illusion. Thus, while refuting the nirvāṇa in the mind, it also reveals the substance of nirvāṇa, which is real and becomes wondrous existence. Hence we know that the four kinds of nirvāṇa exist from beginning to end. Therefore the Vijñaptimātratāsiddhiśāstra states: "First, the fundamentally pure nirvāṇa of self-nature: this refers to the true tathatā-principle of all dharmas. Although there are adventitious defilements, its original nature is pure. Possessing immeasurable, wondrous virtues, it neither arises nor ceases, serene like empty space. All sentient beings possess it equally; it is neither one with nor different from all dharmas. Free from all characteristics and all discrimination, the paths of vitarka and vicāra are severed, and the way of words and speech is cut off. Only true sages realize it intrinsically within themselves. Because its nature is originally quiescent, it is called nirvāṇa. Second, nirvāṇa with residue: this refers to tathatā emerging from the obstacle of kleśa. Although subtle suffering and its support are not yet extinguished, the obstacles are eternally quiescent; therefore it is called nirvāṇa. Third, nirvāṇa without residue: this refers to tathatā emerging from the suffering of saṃsāra. Kleśa already exhausted, the remaining support is also extinguished, and all sufferings are eternally quiescent; therefore it is called nirvāṇa. Fourth, non-abiding nirvāṇa: this refers to tathatā emerging from the obstacle to the known. Great compassion and prajñā constantly assist and support it; thus it abides neither in saṃsāra nor in nirvāṇa, benefiting and delighting sentient beings to the limit of the future. Operating yet ever quiescent, it is therefore called nirvāṇa."

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Question: Now regarding the dharmakāya, the citta is the body of the family of dharmas; 'body' has the meaning of accumulation, accumulating and containing all the myriad dharmas, and is therefore called citta. If so, what need is there to further establish the two dharmas of prajñā and liberation?

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Answer: The dharmakāya is the person. A person must possess luminous wisdom, and therefore it is called prajñā. If one attains the illumination of prajñā, the dharmakāya is revealed. Thus the sūtra says: "When concealed, it is called the tathāgatagarbha; when revealed, it is called the dharmakāya." Furthermore, if one attains prajñā, then one is unattached everywhere, not bound by external objects—this is liberation. Manifesting the dharmakāya and attaining liberation depend entirely upon the efficacy of prajñā. Not only these two: all the myriad practices of the Dharma are established through prajñā. Therefore, the [other] five pāramitās are like the blind, while prajñā is like the guide. If giving lacks prajñā, one only attains glory for a single lifetime, and later suffers the debt of remaining calamity. If keeping precepts lacks prajñā, one is born temporarily in the upper desire realm, only to fall back into hell (naraka). If patience lacks prajñā, one receives the reward of an upright form, but does not realize the patience of cessation. If vigor lacks prajñā, one vainly stirs up the labor of arising and ceasing, not heading toward the ocean of the truly permanent. If dhyāna-meditation lacks prajñā, one only practices the dhyāna of the form realm, and does not enter the adamantine samādhi. If the myriad goods lack prajñā, they futilely become tainted causes, not according with the unconditioned fruit. Therefore, we know that prajñā is a guide along perilous paths, a bright torch in a dark room, an oar of wisdom upon the ocean of birth and death, an excellent physician amidst the illness of the kleśas, a mighty gale shattering mountains of error, a fierce general crushing the armies of Māra, a brilliant sun illuminating subterranean paths, a sudden thunderclap rousing dull consciousness, a golden probe opening the eyes of the foolishly blind, ambrosia quenching thirsty craving, a blade of wisdom severing the net of delusion, and a precious pearl given to the destitute. If prajñā is not illuminated, the myriad practices are established in vain. The ancestral master said: "Not knowing the profound purport, one toils in vain striving for stillness of thought." One must not forget its illumination for even a kṣaṇa, or one will suddenly fall into contradiction. Since these three dharmas are neither vertical nor horizontal, neither one nor different, they can constitute the secret treasury of nirvāṇa. As the Mahāparinirvāṇasūtra says: The Buddha said, "I shall now cause all sentient beings, together with my sons of the fourfold assembly, to abide completely within the secret treasury, and I too shall abide within it and enter into nirvāṇa. What is called the secret treasury? It is like the three dots of the letter 'i' (∴). If placed side by side, they do not form the letter 'i'; if placed vertically, they do not form it either. Only like the three eyes on the face of Maheśvara do they form the letter 'i'. If the three dots are separated, they also cannot form it. I am also like this: the dharma of liberation is not nirvāṇa alone; the body of the Tathāgata is not nirvāṇa alone; mahāprajñā is not nirvāṇa alone; and the three dharmas being separate is also not nirvāṇa. I now abide in these three dharmas, and for the sake of sentient beings, this is called entering nirvāṇa." Therefore it is said: the dharmakāya is eternal, the knowledge of all aspects (sarvākārajñatā) is complete, and liberation is possessed. All are the Buddha-Dharma, without superiority or inferiority, and thus they are not vertical. The three virtues are mutually merged, being of the same single dharmadhātu; outside of the dharmadhātu, where else could another dharma exist? Hence they are not horizontal. Because they can be variously established, they are not one. Because they equally return to the ultimate truth, they are not different. Although three, they are one; although one, they are three. If they were one, they would ruin the three truths; if they were different, they would be deluded about the one reality. In the objective realm, the three truths are perfectly interfused; in the mind, the three contemplations are simultaneously applied; in the cause, the three paths are continuous; in the fruit, the three virtues are fully perfected. Bringing root and branch together in this way, one then enters the secret treasury of great nirvāṇa. An ancient master said: "These three virtues are not apart from the single suchness (tathatā), though their virtuous functions are differentiated: illumination identical with stillness is prajñā; stillness identical with illumination is liberation; the substance of stillness and illumination is the dharmakāya. It is like a single luminous, pure, and round pearl: its luminosity is prajñā, its purity is liberation, and its round substance is the dharmakāya. Differentiated in terms of function, their substance is inseparable. Thus, these three dharmas are neither vertical nor horizontal, neither parallel nor separate. Like the eyes of the deva, like the worldly letter 'i', they are called the secret treasury and constitute great nirvāṇa." Furthermore, the Tiantai teachings analogously correlate them with the three trackways of the Dharma: first, the trackway of the true nature; second, the trackway of contemplative illumination; third, the trackway of assisting completion. These are none other than the three virtues. Taking the trackway of the true nature as the substance of the one vehicle, this is the dharmakāya, because all sentient beings are the one vehicle. Taking the trackway of contemplative illumination as prajñā, it simply designates the true nature as quiescent yet constantly illuminating, which is the contemplative illumination of ultimate emptiness. Taking the trackway of assisting completion as liberation, it simply designates the true nature as the dharmadhātu containing the myriad practices and immeasurable goods, which is the tathāgatagarbha. These three dharmas are neither one nor different. Just as, when discussing the light and the jewel in a wish-fulfilling jewel, the light and the jewel are neither identical to nor different from the pearl, and neither vertical nor horizontal, the three dharmas are also like this. Now, we further broadly correlate them with ten kinds of threefold dharmas: 1. the three paths, 2. the three consciousnesses, 3. the three Buddha-natures, 4. the three prajñās, 5. the three bodhis, 6. the three Mahāyānas, 7. the three bodies, 8. the three nirvāṇas, 9. the three jewels, and 10. the three virtues. These ten kinds of threefold dharmas comprehensively subsume all ordinary and noble, causal and fruitional dharmas. Now, citing the Profound Meaning of the Suvarṇaprabhāsa, they are broadly explained in terms of contemplating the mind. Regarding the ten threefold gates of Dharma, the Vimalakīrtinirdeśasūtra says: "The liberation of the Buddhas should be sought within the mental activities of sentient beings." If one does not contemplate one's own mind, it is not one's own share of wisdom, and one cannot open up the treasure-house within one's own body. Now, wishing to discuss the precious treasures on the ground of the ordinary person, namely through hearing and cultivating, the explanation is clarified through contemplating the mind. First, in clarifying the three paths through contemplating the mind: 1. The path of kleśa: past ignorance (avidyā), and present craving (tṛṣṇā) and grasping (upādāna)—these three limbs. 2. The path of karma: past volitional formations (saṃskāra), and present becoming (bhava)—these two limbs. 3. The path of suffering: present consciousness (vijñāna), name-and-form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), and feeling (vedanā); and future birth (jāti) and aging-and-death (jarāmaraṇa), sorrow, lamentation, suffering, and distress—these seven limbs. Now, contemplating the mind-king is the path of suffering; contemplating the mental factor of wisdom is the path of kleśa; contemplating the other mental factors is the path of karma. The Vimalakīrtinirdeśasūtra says: "Contemplating the real characteristic of the body is the same as contemplating the Buddha." If the six parts such as the head are each individually the body, then there would be multiple bodies. If there were another body apart from them, that would be impossible. Each individually is not the body, nor is it there when they are combined. If seeking the body among the six parts including the head cannot be attained, in the present it does not abide and therefore cannot be attained; because past causes have perished, it also cannot be attained; and the future has not yet arrived.

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is likewise unobtainable. Seeking the body horizontally and vertically in this way, in the end it cannot be obtained; thus it is non-existent. Non-existence is also unobtainable; both existence and non-existence are also unobtainable; neither existence nor non-existence is also unobtainable. There is only a conventional name, and the conventional name constitutes the body. Such a conventional name is not internal, because it is not within the four mental aggregates; it is not external, because it is not within the aggregate of form; it is not in between, because it is not a combination of form and mind; nor does it constantly exist of itself, because it is not apart from form and mind. One should know that a name has no power to grasp an object, and an object has no reality that corresponds to a name. Since both the provisional and the real are empty, where can name and object abide? Contemplating the body in this way is contemplating its true mark. To contemplate the body is [to contemplate it as] a provisional name. Since the provisional name is like this, contemplating form, feeling, perception, formations, and consciousness is also like this. This is the contemplation of the path of suffering. / As for contemplating the path of afflictions: afflictions and karma are both causes of the body. Now, let us temporarily take afflictions as the cause of the body and contemplate them. The Vimalakīrtinirdeśa-sūtra says: 'Not destroying the cause of the body yet conforming to the single characteristic.' One should make a distinction using four propositions: Who destroys both the cause and the result of the body? Who destroys neither the cause nor the result of the body? Who destroys the result but not the cause? Who destroys the cause but not the result? What is the result of the body? It is the six parts such as the head born of father and mother. What is the cause of the body? It is the bodily, verbal, and mental karmas of greed, anger, and delusion. Now setting aside the three karmas, we contemplate greed, anger, delusion, etc. [Concerning] the four results: by the contemplative wisdom of impermanence, suffering, and emptiness, one breaks through greed, anger, and delusion; when the seeds are severed, this is called destroying the cause of the body. Not receiving future existence is called destroying the result of the body. As for worldly commoners: with fine clothing and good food, they nourish the five aggregates, indulging their minds and giving free rein to their inclinations, abandoning themselves to greed and anger, tormenting themselves and tormenting others; when one body dies and disintegrates, they again receive another body, cause and effect continuing without end. This is called destroying neither cause nor effect. Like a violator of royal law handed over to a caṇḍāla, or like enemies harming their own bodies: when the body has already decayed and the four aggregates are also extinguished, this is destroying the result; but the causes of the body—greed, anger, and delusion—become ever more blazing, submerging them in birth and death with no time of release. This is destroying the result but not the cause. By the contemplative wisdom of impermanence, severing the lower fetters of the five causes, while the bodily results of the five lower divisions are not yet exhausted—this is called destroying the cause of the body but not destroying the result of the body. These four propositions differ in their preservation and destruction, and none conforms to the single characteristic. As for conforming to the single characteristic: this refers to cultivating the Mahāyāna contemplation, contemplating a single thought-moment of the mind of greed, anger, or delusion. Does the mind arise of itself? Does it arise in response to sense objects? Does it arise from sense faculties and sense objects together? Or does it arise apart from sense faculties and sense objects? In all cases, there is no such principle. It is not from itself, not from another, not from both, and not without a cause; nor does it arise because the preceding thought has ceased; it is neither arising nor non-arising, neither ceasing nor non-ceasing. Seeking the mind horizontally and vertically in this way, it is impossible to find. When mind does not even have an origin, how could there be any talk of destruction? This is called not destroying the cause of the body yet conforming to the single characteristic. / As for contemplating the path of karma: as the Vimalakīrtinirdeśa-sūtra says, 'Lifting a foot and putting down a foot, there is nowhere that is not the bodhimaṇḍa, fully endowed with all buddhadharmas.' When contemplating the lifting of a foot: is it karma that lifts? Is it the agent of karma that lifts? Do karma and the agent of karma together lift? Or is it lifted apart from karma and the agent of karma? If karma lifts, it has nothing to do with the agent; if the agent lifts, it has nothing to do with karma. Since each separately does not lift, together they also do not lift. Since together they do not lift, how could there be lifting apart [from them]? Since lifting a foot is non-existent, putting down a foot is also non-existent. The contemplation of walking being like this, standing, sitting, lying down, speaking, and physical actions are also likewise. This is contemplating the true mark of the path of karma. / Second, contemplating the mind to illuminate the three consciousnesses: clearly contemplating a single thought as identical to emptiness, identical to the provisional, and identical to the middle is contemplating the mind's consciousness in terms of the three consciousnesses. What are they? The mental consciousness arises relying on conditions. In the mind itself, there is originally no such consciousness; from what condition could it arise? Furthermore, within the conditions, is there consciousness or is there no consciousness? If there is consciousness, then the condition is itself the consciousness; why call it a condition? If there is no consciousness, how could it give rise to consciousness? If the mind and conditions combine to produce it, since both are non-existent, in combination they cannot produce it; nor can it be apart [from them]. One should know that this consciousness does not reside in a single place; it arises from a multitude of conditions. 'What arises from conditions, that I explain as emptiness.' In this emptiness, one provisionally makes distinctions: this is an evil consciousness, this is a wholesome consciousness, this is a consciousness neither evil nor wholesome—delineating in various ways and arbitrarily asserting right and wrong. If consciousness were definitely empty, it could not be made provisional; if consciousness were definitely provisional, it could not be made empty. One should know that emptiness is not emptiness, the provisional is not provisional; neither empty nor provisional, both extremes are extinguished, directly manifesting the Middle Way. Within a single thought-moment of consciousness, the three contemplations are fully present. In being conscious of the three consciousnesses, one also does not grasp the three contemplations. Therefore, the Vimalakīrtinirdeśa says: 'Do not contemplate form, do not contemplate the suchness of form, do not contemplate the nature of form... up to do not contemplate consciousness, do not contemplate the suchness of consciousness, do not contemplate the nature of consciousness.' Although one does not grasp consciousness, does not grasp the suchness of consciousness, and does not grasp the nature of consciousness, one simultaneously illuminates consciousness, the suchness of consciousness, and the nature of consciousness, clearly and without confusion. Because it illuminates the nature of consciousness, it is the amalavijñāna. Because it illuminates the suchness of consciousness, it is the ālayavijñāna. Because it both illuminates and ceases, it is the ādānavijñāna. This is called contemplating the three consciousnesses within the mind. / Third, contemplating the mind's three buddha-natures: First, the buddha-nature of the direct cause: 'Buddha' is called awakening, and 'nature' is called unawakened; that is, neither permanent nor impermanent, like a treasure of gold within the earth, which heavenly demons and non-Buddhists cannot destroy. Second, the buddha-nature of the revealing cause: the wisdom of awakening is neither permanent nor impermanent, and wisdom corresponds with principle, like a person who skillfully knows where the treasure of gold is; this wisdom cannot be destroyed. Third, the buddha-nature of the conditioning cause: all things are neither permanent nor impermanent, and meritorious wholesome roots assist awakening and knowledge to disclose and reveal the direct nature, like weeding away impurities to excavate the gold treasure. Contemplating the mind as identical to the middle is the buddha-nature of the direct cause; as identical to emptiness is the buddha-nature of the revealing cause; as identical to the provisional is the buddha-nature of the conditioning cause. Furthermore, 'buddha' is the wisdom of awakening, and 'nature' is the ultimate principle. Being able to illuminate the ultimate principle with the wisdom of awakening, wisdom and object correspond to each other; spoken of together, they are named buddha-nature. Now, contemplating the mind of the five aggregates accords with the true mark of the five aggregates, which is named the buddha-nature of the direct cause. Contemplating the true mark of provisional names

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[this is] called the revealing-cause Buddha-nature. Contemplating the mental factors and matching the true characteristic of mental factors is called the conditioning-cause Buddha-nature. Therefore the sūtra says: 'Buddha-nature is neither identical with the six dharmas nor separate from the six dharmas.' This is what it means.

Fourth, contemplating the mind as the three prajñās: First is true-characteristic prajñā: neither quiescent nor illuminating, which is the knowledge of all aspects (sarvākārajñatā). Second is contemplative-illuminating prajñā: illuminating without being illumination, which is all-knowledge (sarvajñatā). Third is expedient prajñā: quiescent without being quiescence, which is the knowledge of the aspects of the path (mārgākārajñatā). Contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is precisely these three prajñās.

Why is this? A single thought of the mind is all minds; all minds are one mind; it is neither one nor all. 'A single thought of the mind is all minds' means that from mind, minds are produced, in chaotic profusion—even a long gale or a rushing torrent cannot serve as a metaphor. Day and night, it constantly generates immeasurable hundreds of thousands of myriads of koṭis of sentient beings, the transmigration in the six destinies, and the twelve linked chains. Entering darkness from darkness, the darkness is boundless: these are all the fault of the mind. Therefore it is said: 'A single thought of the mind is all minds.' This is the place where ordinary beings are deluded and sink.

'All minds are one mind' means that if one can recognize the fault and give rise to revulsion, one can uphold oneself and transcend it—just as in the world a small fire can burn a vast pile of firewood, or placing a small pearl can clarify a giant ocean. If one can contemplate the emptiness of the mind, then of all the minds produced from the mind, none are not immediately empty. Therefore it is said: 'All minds are one mind.' Such a 'one mind' is the place where followers of the two vehicles are deluded and sink; it is not the ultimate path. Because both extremes are obliterated, kleśas are neither one nor all.

The Great Sūtra says: 'Rely on wisdom (jñāna), not on consciousness (vijñāna).' Consciousness only seeks pleasure: the consciousness of ordinary beings seeks deluded pleasure; the consciousness of the two vehicles seeks the pleasure of nirvāṇa. For this reason both are obliterated and cannot be relied upon. Wisdom, however, seeks principle. One who contemplates in this way has the three wisdoms in one mind: identical with emptiness is contemplative-illuminating prajñā, all-knowledge; identical with provisionality is expedient prajñā, the knowledge of the aspects of the path; identical with the middle is true-characteristic prajñā, the knowledge of all aspects. These three wisdoms are attained within the one mind: identical with emptiness, identical with provisionality, and identical with the middle, without before or after, neither combined nor distinct, profoundly deep and wondrous, most worthy of reliance. This is contemplating the mind as the three prajñās.

Fifth, contemplating the mind as the three bodhis: First is true-nature bodhi, taking principle as the path. Second is true-wisdom bodhi, taking wisdom as the path. Third is expedient bodhi, taking skillful adaptation to capacities as the path. Now, contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is the aspiration to the three bodhis (bodhicitta).

Why is this? The one mind and all minds crisscross and disturb each other like threads or sand, like silkworms or moths, creating suffering and affliction. If one recognizes the bodhicitta of the ultimate truth that is identical with emptiness, one delivers sentient beings who are the mental factors of delusion and chaos, clearing the blockage of the four entrenchments. If one brings forth bodhicitta as identical with provisionality: although emptiness avoids delusion and chaos, the sūtra speaks of 'sentient beings with minds confused by emptiness,' whose eye of wisdom is completely blind and dark; furthermore, it is the pit of the three unconditioned states, an inimical bird to the Mahāyāna; not yet endowed with the Buddha-dharma, one should not extinguish feeling and realize the fruit. If one recognizes the bodhicitta of the conventional truth that is identical with provisionality, one delivers sentient beings who are the mental factors sunken in emptiness, clearing the blockage of defilements as numerous as dust and sand. One discerns permissible and impermissible, discerns what is fitting for the time, discerns medicines and illnesses, and discerns adaptation to capacities, not abiding in the unconditioned. Therefore it is said: 'bringing forth bodhicitta as identical with provisionality.'

Emptiness is the remedy for a flighty mind; provisionality is the remedy for a sunken mind. Because of illness there is medicine; if the medicine remains, it becomes an illness again. When the illness is gone, the medicine ceases; one ought to abandon both. Neither empty nor provisional, both extremes are obliterated: one immediately brings forth the bodhicitta of the ultimate truth of the middle way, delivers sentient beings who are the mental factors of the two extremes, and clears the blockage of ignorance (avidyā). Abiding in the middle way through non-abiding dharmas, it is therefore said to be 'identical with the middle.' When spoken of, it seems there are three stages, but contemplation is not like that: within the one mind, the three bodhicittas are fully present.

Sixth, contemplating the mind as the three great vehicles: First is the principle vehicle: the nature of principle is open and penetrating, naturally carrying all dharmas. Second is the conforming vehicle: wisdom conforms to the object, like a lid conforming to a box. Third is the attainment vehicle: if attaining the fruit, one liberates oneself; if encountering the capacity, one causes others to be liberated. Contemplating a single thought of the mind as identical with emptiness, provisionality, and the middle constitutes the three great vehicles.

Why is this? Although one contemplates a single thought of the mind, there are actually four movements: this mind turns unceasingly—namely, not-yet-thinking, wishing-to-think, actively thinking, and having-thought. From not-yet-thinking it moves to wishing-to-think; from wishing-to-think it moves to actively thinking; from actively thinking it moves to having-thought; and then it gives rise to movement again. Movement after movement without end, it knows no rest—just as closing one's eyes on a boat, one does not notice how swiftly it travels. Contemplating one movement of the mind as identical with emptiness, provisionality, and the middle, each and every movement of the mind is likewise so. From mind to mind, none are not identical with emptiness, provisionality, and the middle. This is moving from the three truths to the three truths; there is no time when it is not the three truths. If one follows the four movements, one moves into saṃsāra; if one follows the four movements, one moves into nirvāṇa. The contemplation identical with emptiness rides on the conforming vehicle and is carried to the ultimate truth; the contemplation identical with provisionality rides on the attainment vehicle and is carried to the conventional truth; the contemplation identical with the middle rides on the principle vehicle and is carried to the truth of the middle. The three vehicles are precisely the one vehicle (ekayāna); this vehicle is subtle and wondrous, being what the foremost contemplative wisdom of the great being Samantabhadra rides upon.

Seventh, contemplating the mind as the three bodies (trikāya): The collection of dharmas of principle is called the dharmakāya; the collection of dharmas of wisdom is called the saṃbhogakāya; the collection of dharmas of merit is called the nirmāṇakāya. Clearly contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is precisely the three bodies.

Why is this? A verse in the Avataṃsakasūtra says: 'Mind is like a skilled painter, creating the various five aggregates.' If the mind focuses on breaking precepts, it is a hell body; if it focuses on lack of shame and haughtiness, it is an animal body; if it focuses on deceit, flattery, and stinginess, it is a hungry ghost body; if it focuses on jealousy and contention, it is an asura body; if it focuses on the five precepts to guard against the five evils, it is a human body; if it focuses on the ten virtues to guard against the ten evils, or focuses on dhyāna meditation to guard against distraction, it is a heavenly body; if it focuses on impermanence, suffering, emptiness, signlessness, and wishlessness, it is a śrāvaka body; if it focuses on the dharma of the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda), it is a pratyekabuddha body; if it focuses on compassion and the six pāramitās, it is a bodhisattva body.

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condition the true nature of reality (tathatā), it is the Buddha-body. To ascend is difficult, while to fall is easy; [the mind] mostly conditions bad bodies. Hence one knows that all bodies are produced by the mind. For example, the great earth alone can produce all kinds of sprouts. If one contemplates the five aggregates of appropriation, penetrating and realizing that they are empty and non-existent, then all bodies produced from the mind are completely empty and non-existent. It is like overturning the great earth so that grasses and trees are completely uprooted. Therefore it is called 'identical to emptiness' (ji-kong). If it were only identical to emptiness, one would sink forever into ash and extinction, unable even to raise a single body from a single empty mind—how could one sport playfully in the five destinies to manifest one's body? One could not manifest a Buddha-body for those who should be saved by a Buddha-body, nor could one manifest all kinds of bodies—of the three vehicles, the four assemblies, devas, nāgas, and the eight classes—to share in their enterprises for those who should be saved by them. Because of this flaw, it is said to be 'identical to the provisional' (ji-jia). 'Identical to the provisional' is the same as the bodies of the six destinies. Contemplating the body in this way falls into the two extremes; it is not good contemplation of the body. One who contemplates the body well is as the Mahāparinirvāṇasūtra states: 'One does not grasp a body, does not grasp bodily characteristics, up to being ultimately pure.' For this reason, it is said to be 'identical to the middle' (ji-zhong). What is said to be 'identical to the middle' is precisely the dharmakāya; what is 'identical to emptiness' is precisely the saṃbhogakāya; what is 'identical to the provisional' is precisely the nirmāṇakāya. / Eighth, contemplating the citta as the three nirvāṇas: first, purity of nature; second, complete purity; third, purity of expedient means. Non-arising and non-ceasing is called nirvāṇa. The real mark of all phenomena cannot be defiled and cannot be purified. Not being defiled, it does not arise; not being purified, it does not cease. Non-arising and non-ceasing is called the nirvāṇa of purity of nature. Cultivating causes to accord with principle, delusion ultimately does not arise and wisdom ultimately does not cease. Non-arising and non-ceasing is called the nirvāṇa of complete purity. Being quiescent yet ever-illuminating, it arises in response to the capacities [of beings]; this arising is non-arising. When conditions fade, it ceases; this ceasing is non-ceasing. Non-arising and non-ceasing is called the nirvāṇa of purity of expedient means. When one attentively contemplates the nature of the mind, it is originally quiescent and extinguished, neither defiled nor pure. Defilement is called arising; purity is called ceasing. Since arising and ceasing cannot destroy it, it is permanent; since it cannot be defiled, it is pure; since it cannot be obstructed, it is the self; since it cannot undergo [suffering], it is bliss. This is the nirvāṇa of purity of nature. If a mind of false thoughts arises, one contemplates it entirely with correct contemplation, causing this correct contemplation to correspond with the dharma-nature. When false thoughts cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is called the nirvāṇa of complete purity. Through causeless compassion, it displays arising without arising; through the compassion of identical substance, it manifests ceasing without ceasing. When all realms of arising and ceasing, heterodox paths, and heavenly māras cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is the nirvāṇa of purity of expedient means. / Ninth, contemplating the citta to illuminate the Three Jewels: the Buddha, the Dharma, and the Saṅgha are the three; what is venerable and precious is the jewel. The ultimate principle being venerable is called the Dharma Jewel. The wisdom that awakens to the principle being venerable is called the Buddha Jewel. Vairocana omnipresent in all places, where phenomena are identical to principle—this harmony being venerable is called the Saṅgha Jewel. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle is the Three Jewels. Because the principle of the three truths is not awakened [by itself], it is the Dharma Jewel. Because the wisdom of the three truths can awaken [to it], it is the Buddha Jewel. Because the three truths and the three wisdoms correspond and harmonize, it is the Saṅgha Jewel. Without the truth, wisdom does not arise; without wisdom, the truth is not revealed. If wisdom is not harmonious, it cannot function extensively to benefit sentient beings. Both kinds are venerable and precious; therefore both are called jewels. / Tenth, contemplating the citta to illuminate the three virtues: what are the three, and what are the virtues? Dharmakāya, prajñā, and liberation are the three. Permanence, bliss, self, and purity are the virtues. First, as for the dharmakāya, 'dharma' means that which can serve as a model; the Buddhas take it as a model and thereby attain Buddhahood. Hence a sūtra says: 'That which all Buddhas take as teacher is what is called the Dharma.' 'Kāya' means accumulation: a single dharma possesses all dharmas without lack or deficiency, hence it is called 'kāya'. A sūtra says: 'My body is the true spiritual friend of all sentient beings.' Prajñā is the awakening to and understanding of the aggregation and dispersal of all dharmas as neither aggregation nor dispersal; that is, it is the awakening to and understanding of the dharma of the three truths. Liberation is being without defilement and without abiding regarding all dharmas. These three dharmas all possess the four virtues of permanence, bliss, self, and purity. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle: being identical to emptiness, one emptiness is all emptiness; there is no provisional and no middle that is not empty. Emptiness without accumulation is called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the provisional, one provisional is all provisional; there is no emptiness and no middle that is not provisional. The provisional subsumes all dharmas and is also called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the middle, one middle is all middle; there is no emptiness and no provisional that is not the middle. The middle subsumes all and is also called the storehouse; because the storehouse is complete, it is called a virtue. They are inconceivable, neither vertical nor horizontal, neither combined nor distinct. The Buddhas take identity with the middle as substance, hence it is called dharmakāya; they take identity with emptiness as life, hence it is called prajñā; they take identity with the provisional as power, hence it is called liberation. Each and every one is permanence, bliss, self, and purity without lack or deficiency; hence they are called the three virtues. Each and every one is the dharmadhātu, abundantly containing and storing; hence they are called the secret storehouse. Therefore the Vimalakīrtinirdeśa says: 'The liberation of the Buddhas should be sought within the mental conduct of sentient beings.' One should know that one's own mind is also like this, and sentient beings are also like this; since both they and I are like this, all Buddhas are also like this. Mind, Buddha, and sentient beings—these three are without distinction. / The ten kinds of threefold groupings above are also one and not one, not one and not non-one—inconceivable threefold dharmas. From beginning to end, they are only a single kind of threefold dharma: in ordinary beings, they constitute the three paths; if one enters the noble [state], they become the three virtues. The rest, in terms of principle, wisdom, practice, understanding, and so forth, constitute various threefold dharmas to serve as their retinue. Ultimately, without moving the three paths of the causal stage of sentient beings, the three virtues of the fruition stage of all Buddhas are fully completed. Root and branch are mutually present; cause and effect are simultaneous. Because of the originally present subtle principle, they are called the three natures. Because the subtle principle is not false, they are called the three truths. Confused about this subtle principle, they are called the three obstacles. Since there is the continuous clinging of transmigration through the three times, they are called the twelve links of dependent origination possessing the three sufferings. If one wishes to return to the source and revert to the origin,

90.5.5

To thoroughly comprehend that the three obstacles of today are originally identical to the three natures is called the three contemplations. The revelation of the wondrous principle is called the three virtues. Furthermore, the tracks are the practitioner, referred to as the three dharmas. What is illuminated is the three truths; what is brought forth is the three contemplations; when the contemplations are accomplished they become the three knowledges; teaching others is called the three terms; and returning to the source is called the three destinations. When this kind of meaning is attained, everything becomes a Dharma-door. Now again, by means of the three tracks, one may correlate and connect with the three paths in the cause: first, the path of suffering; second, the path of afflictions; third, the path of karma. The path of suffering is the track of true nature. A sūtra says: 'The worldly characteristics are permanently abiding.' Is this not that very saṃsāra being the dharmakāya? The path of afflictions is the track of contemplative illumination. Contemplative illumination originally illuminates confusion; without confusion, there is no illumination. This is 'all dharmas are empty.' The track of assisting accomplishment is the path of karma. Evil is the assistance of good; without evil, there is also no good. A text says: 'A good person is the teacher of an unvirtuous person; an unvirtuous person is the resource of a good person.' A sūtra says: 'Because we are mindful of the Buddha, we must endure these matters.' If evil does not come upon us, we could not apply mindfulness. Therefore it is said: 'A good friend is Devadatta.' It is also said: 'Suffering is the dharmakāya; it is not because it becomes apparent that it is called the dharmakāya. Greed, hatred, and ignorance are prajñā; it is not because they can illuminate that they are called prajñā. There is nothing to be illuminated, and their nature is spontaneously clear. Karmic actions and fetters are all called liberation; it is not by severing bonds that one is liberated, nor is there any substance that can be bound, nor anyone capable of binding; hence it is called liberation.' Furthermore, an ancient master of virtue said: 'It should be said that when the obstacles and encumbrances on the Buddha-stage are exhausted, it is called liberation. The true nature of the substance of form is the Tathāgata's body. The complete brilliance of sarvākārajñatā is great prajñā. These three things are the self; where could there be horizontal or vertical [distinctions]? The self is these three things; how could difference be established? Abiding in this way is great nirvāṇa.' This is truly because all buddhas are just the one form and mind. Mind is the transformer, and form is what is transformed. What is transformed is the objective characteristic and the seeing; what transforms is the self-witnessing [aspect]. Since substance has no difference, who can speak of horizontal or vertical? It is simply due to failing to understand the conditioning of the mind that two false thoughts arise. Object-fetters and coarseness thereby form hindrances. Delusion grasps form and marks as the body belonging to oneself. The arising of a body belonging to oneself truly originates from the darkness of ignorance. Because it is covered by the darkness of ignorance, one sees dying and sees living. Dying and living toss one about, and the mind also transmigrates. The suffering of transmigration has always been within body and mind. If one can understand mind and objects, then false thoughts do not arise. When object-fetters are eliminated, coarseness is also dispelled, hindrances are eternally severed, and liberation is thereby accomplished. Comprehending that form and marks are all manifestations of the nature of the storehouse, there is no longer anything belonging to oneself: this is the Tathāgata's body. Illuminating the profound and subtle aspects of the ādāna, uncovered by the darkness of ignorance: this is mahāprajñā. Awakening to this original nature as originally unborn, its substance and function are inexhaustible, and ultimately never cease. Furthermore, concerning the three virtues, there is attainment through nature before the path, partial attainment during the path, and ultimate attainment after the path. As for attainment through nature: as the Vimalakīrti-sūtra says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, not two suchnesses.' This is the dharmakāya attained through nature. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is prajñā attained through nature. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is liberation attained through nature. This refers to the complete attainment through nature before the path. Complete partial attainment during the path: that is, the fifty-one stages from the ten abodes to equal awakening, wherein one completely cultivates wisdom and eradication. Complete ultimate attainment after the path: that is, the meaning on the fruit stage. Having understood attainment through nature, one must fully pass through the latter two virtues, using the five kṣāntis and the six identifications to sift out errors and excesses, straight until reaching the complete and ultimate stage of wondrous awakening. If one enters into this Record, the eye of wisdom is clear and pure, with complete cultivation and complete understanding, simultaneous illumination and simultaneous cessation; the two birds fly together, not falling into one-sided views. The one meaning does not stir, yet distinctions are completely clear. Like a mirror hung in a high hall, devoid of intention yet illuminating the void, the myriad forms are all reflected without distinguishing between beautiful and ugly. With a quiet mind that has severed permanence and impermanence, one illuminates the complete principle of permanence and impermanence. Cessation and illumination are unhindered; refutation and establishment are simultaneous. It is neither permanent nor impermanent, yet permanent and impermanent. Permanence and impermanence are discussed solely in terms of the true nature. Each and every nature contains the boundless. The Vimalakīrti-sūtra says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Master Huiyuan said: 'Exhausting the principle of the real mark is called "ultimate". Substance being tranquil and unconditioned is called "neither arising nor ceasing". Because this neither arising nor ceasing is the true nature of that impermanence, it is called the meaning of impermanence.' Dharma Master Sengzhao said: '"Ultimately" is a definitive word. The Hinayana contemplation of dharmas takes arising and ceasing as the meaning of impermanence. The masters of the Mahāyāna take non-arising and non-ceasing as the meaning of impermanence. The name "impermanence" is the same, yet the profound purport is completely distinct. Its path is empty and subtle, hence it is not what ordinary sentiments can measure. As for wondrously grasping its principle, is it not only Vimalakīrti?' Dispelling permanence, it is therefore called impermanence; it does not mean there exists an impermanence. Because impermanence and permanence are both absent, it says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Furthermore, it is not permanent because the nature penetrates the characteristics; it is not impermanent because the characteristics penetrate the nature. As the Sūtra of the Woman Āmrapālī says, arising and ceasing and non-arising and non-ceasing are explained in intertwining fashion. In the sūtra, answering Mañjuśrī, she says: 'If one knows that all dharmas ultimately arise and cease, changing without constancy like illusory marks, and can preach in accordance with what is fitting, this is the meaning of permanence. Because the arising of all dharmas cannot arise of itself, and their ceasing cannot cease of itself. What is impermanence? It means that if one knows that all dharmas are ultimately neither arising nor ceasing, following such marks, and can preach in accordance with what is fitting, this is the meaning of impermanence. Because all dharmas are sovereign, changing without constancy, clearly unable to attain [existence] of themselves. Following [this], for those who know and speak in this way, it is the meaning of permanence.' Interpretation: This idea precisely reveals that nature and characteristics mutually interpenetrate, and the two meanings are mutually accomplished. The marks of arising and ceasing are exhausted, and impermanence is precisely permanence; therefore, non-arising and non-ceasing is the meaning of impermanence. Changing in accordance with conditions, permanence is precisely impermanence;

90.5.6

thus arising and ceasing is the meaning of permanence. Furthermore, because nature is precisely characteristics, non-arising and non-ceasing is the meaning of impermanence. Because characteristics are precisely nature, arising and ceasing is the meaning of permanence. Mutually negating each other, both are negated; mutually accomplishing each other, both are established. Entering nirvāṇa between the twin trees has precisely this meaning! Permanence and impermanence being so, self, bliss, purity, and so forth, up to all dharmas, are all like this. Thus, in every place one enters great nirvāṇa, not merely beneath the twin trees. If one does not comprehend this principle, one will entirely fall into extremes and heterodoxy, and in every speck of dust one will completely constitute saṃsāra, not limited to Jambudvīpa. If one enters the mirror of the source, then all dharmas tend toward impermanence. Impermanence gathers all dharmas without remainder, and its principles are inexhaustible; only then is it true impermanence, completely collecting all meanings into a single consistency.

90.6

Question: The three virtues of nirvāṇa and the one mind of tathatā completely collect boundless principles on the fruit and in the cause; how could it only be the ten kinds of three dharmas, or even endless Dharma-doors? When teaching ceases and the spirit condenses, what dharma is ultimately pointed to and returned to?

90.7

Answer: The general and specific pointings and returnings are simply pointing and returning to the secret store of the three virtues. As in the Cessation and Contemplation: pointing and returning refers to the Mahāparinirvāṇasūtra saying: 'I establish all my sons within the secret store, and I myself will also dwell within it before long.' This is called the general pointing and returning. As for the specific aspects: there are three kinds of bodies: first, the physical body; second, the Dharma-door body; third, the real-mark body. If we discuss returning when teaching ceases: the physical body returns to liberation; the Dharma-door body returns to prajñā; the real-mark body returns to the dharmakāya. Furthermore, the three dharmas are neither three nor one, inconceivable. Why is this? If one says the dharmakāya is true, what is called the dharmakāya is not the dharmakāya. One should know that the dharmakāya is also body and non-body, neither body nor non-body. Dwelling—the Śūraṅgamasūtra says: 'Manifesting in various ways to make all kinds of physical forms, it is therefore called a body.' When its task is accomplished, it returns to liberation. Wisdom illuminates and understands that all forms are non-forms, hence it is called non-body. When its task is accomplished, it returns to prajñā. The body of the real mark is not a body of physical form, nor a Dharma-door body; therefore it is neither body nor non-body. When its task is accomplished, it returns to the dharmakāya. Understanding that these three bodies have no marks of oneness or difference is called returning. Preaching that these three bodies have no marks of oneness or difference is called pointing. Together entering the secret store, it is therefore called pointing and returning. One should know that prajñā is also knowing and non-knowing, neither knowing nor non-knowing. The prajñā of the knowledge of the aspects of the path completely knows the conventional, hence it is called knowing. When its task is accomplished, it returns to liberation. The prajñā of the knowledge of all completely knows the real, hence it is called non-knowing. When its task is accomplished, it returns to prajñā. The prajñā of sarvākārajñatā completely knows the middle, hence it is called neither knowing nor non-knowing. When its task is accomplished, it returns to the dharmakāya. Understanding that the three prajñās have no marks of oneness or difference is called returning. Preaching that the three prajñās have no marks of oneness or difference is called pointing. Together entering the secret store, it is called pointing and returning. One should know that liberation is also liberated and non-liberated, neither liberated nor non-liberated. The expediently pure liberation tames sentient beings without being defiled by them, and is called liberated. When its task is accomplished, it returns to liberation. The completely pure liberation does not see sentient beings or the marks of liberation, hence it is called non-liberated. When its task is accomplished, it returns to prajñā. The naturally pure liberation is neither liberated nor non-liberated. When its task is accomplished, it returns to the dharmakāya. If one understands or preaches that these three liberations have no marks of oneness or difference, together entering the secret store, it is therefore called pointing and returning. One should know that the various marks, various teachings, and various spiritual powers, each and every one, enter into the secret store. What is pointing and returning? Where does it point and return to? Who is pointing and returning? The path of words is cut off; the place of the mind's activity is extinguished; it is eternally tranquil like empty space. This is called pointing and returning. Therefore, we know that among the inexhaustible Dharma-doors of the transforming and the transformed, there has never been a single dharma that does not point and return to the mirror of the source. Therefore Chan Master Puzhi said: 'Through what dharma is the Buddha-way accomplished? Awakening to the mind having no substance sweeps away ignorance. Do not fear falling into emptiness and sinking into the view of annihilation; the myriad dharmas are all born from this place.'

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宗鏡錄 — Classical Chinese