宗鏡錄 92.19

92.19

Answer: In the true vijñaptimātra nature, the principle is without partiality or roundness. With regard to differences in views, it is briefly divided into five teachings: First, the Small Vehicle teaching, which only speaks of the six vijñānas and does not know of the eighth, the ālaya[vijñāna]. Second, the initial teaching, which speaks of the ālaya[vijñāna] as arising and ceasing, and also does not state that there is a tathāgatagarbha. Third, the final teaching, in which there is the tathāgatagarbha; the arising and ceasing and the unarisen and unceasing combine to form the ālayavijñāna. Fourth, the sudden teaching, in which there are entirely no sixth, seventh, or eighth vijñānas and so forth. Why is this? Because the one mind is real and true; from the beginning onward, it has had no stirring of thoughts; substance and function are non-dual, and therefore there are no deluded dharmas to be revealed. Fifth, the round teaching of the One Vehicle, which speaks of the round and luminous cognition of Samantabhadra and does not speak of the gradual sequence of vijñaptimātra. It also says: 'Sons of the Buddha, the three realms are false and illusory; they are made solely by the one mind.' This is also subsumed therein. This source is subsumed by the round teaching. It is the root of the Dharma gates spoken by the Tathāgata, because the Tathāgata relied on this citta to become a Buddha. This citta can be considered the root meaning of the Tathāgata. There is not a single dharma it does not gather in; there is not a single principle it does not possess. It is like a clear mirror reflecting objects: how could there be anything left out? Like the character formed upon the precious seal, there is no before or after.