[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) › 94 # 宗鏡錄 94 English (machine translation) 94 - **Language:** English ### [94.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple ### [94.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.2) Chapter 3: Citing Evidentiary Testimonies ### [94.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.3) Now, that which is termed the "Mirror of the Source" has its great purport shining brightly. Although doubts were resolved previously through question and answer, it was still feared that it would be difficult to believe. While those of superior faculties merely peruse it and immediately enter the gate of dhāraṇī, those of middling and lower faculties, though they observe it, still fall into the ground of fox-like doubts. Now, once again for those whose power of faith is not yet deep and whose subtle doubts remain unsevered, I shall further cite the subtle words from one hundred and twenty Mahāyāna sūtras, one hundred and twenty texts of patriarchal sayings, and sixty collections of the sages and worthies—three hundred works in all—synthesizing the true teachings of the One Buddha Vehicle. It can be said that by raising a single word, the boundless ocean of teachings is gathered; by establishing a single principle, the inexhaustible true expositions are subsumed. Citing each source is identical to an exhaustive viewing of the Dragon Palace; gathering successive layers of testimony is like hearing it directly at Vulture Peak. It universally causes those who sleep among the clouds and stand in the snow to sit and consult good spiritual friends; it subsequently leads those who investigate principles and explore the profound to enter completely into the Perfect Source. Seeking the groves of the ancient buddhas is like facing the blazing sun; treading the thresholds of the ancestral teachers is like gazing into the pristine sky. The Great Awakening is resplendent: right within the fleshly eye, the buddha-eye is completely realized; doubtful sentiments suddenly open up: right within the ordinary citta, the true mind is revealed. It may indeed be called immediate knowledge: pointing to the dharmadhātu within one's palm, it is forthwith identical to personal realization, finding the wondrous purport within one's bosom. ### [94.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.4) The Large Prajñāpāramitā Sūtra says: "All tathāgatas abide together in one place, subsumed by the inherently pure, undefiled realm." It also says: "The buddhas of the three periods of time abide in the realms of the ten directions to expound the true Dharma for all sentient beings; none fail to use original nature-emptiness as the buddha-eye. Apart from original nature-emptiness, there is no other expedient means." Explication: "Original nature-emptiness" is precisely the inherently pure citta. "Original nature" is svabhāva; "emptiness" means purity. This citta is originally possessed by both the ordinary and the sage; it has ever been so from antiquity to the present. Sentient beings do not know it, so the buddhas point it out and confer it because of this; sentient beings presently possess it, so the ancestral masters transmit it to one another on this account. Therefore it says that apart from this, there is no other expedient means. ### [94.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.5) A verse in the Buddhāvataṃsaka Sūtra says: / "Regarding the Dharma expounded by verbal expressions, / Those of lesser wisdom make false discriminations; / Therefore obstacles arise, / And they do not understand their own citta. / If one cannot understand one's own citta, / How can one know the right path? / Due to their inverted thoughts, / They augment all evils." ### [94.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.6) The Mahāparinirvāṇa Sūtra says: "Having faith in the path of the two truths and the One Vehicle, there is no other destination; it is for this reason that sentient beings quickly attain liberation." It also says: "As for the path: although it has no visible forms or colors to be seen, nor can it be known by weighing or measuring, yet it truly has function. Good man, it is like the citta of sentient beings: although it is not form, not long and not short, not coarse and not fine, not bound and not liberated, and not a perceived phenomenon, yet it also exists." ### [94.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.7) The Ratnakūṭa Sūtra says: "All phenomena are false and deceptive like a dream, because they are only thoughts." It also says: "Be an island unto oneself, be a refuge unto oneself; let the Dharma be an island, let the Dharma be a refuge; there is no other island, no other refuge." Explication: The Awakening of Faith says: "That which is called 'Dharma' is precisely the citta of sentient beings." Thus we know that wherever one turns is citta; how could there be an external refuge? Abiding in one's own sphere, there is no other location. A verse in the Lotus Sūtra says: / "Furthermore, they do not practice / Superior, middling, or inferior phenomena, / Conditioned or unconditioned, / Real or unreal phenomena; / Nor do they discriminate / Whether it is male or female; / Gaining no phenomena, / Neither knowing nor seeing— / This is named the realm of a bodhisattva's practice. / All phenomena / Are empty and have nothing existing, / Having no permanence, / And also no arising or ceasing— / This is named the place / Approached by the wise. / Invertedly discriminating / Whether phenomena exist or do not exist, / Whether they are real or unreal, / Whether they are born or unborn; / In a secluded place, / Cultivating and collecting their citta, / Abiding peacefully and unmoving, / Like Mount Sumeru; / Contemplating all phenomena / As completely non-existent, / Just like empty space, / Devoid of solidity, / Unborn, unproduced, / Unmoving, unregressing, / Constantly abiding in the one characteristic— / This is named the place of approach." Explication: If one enters the gate of the one mind and one characteristic, there is not even any permanent phenomenon; how could there be conditions of arising and ceasing? Naturally unmoving like a mountain, the citta is peaceful as the ocean. It can indeed be called the realm of a bodhisattva's practice and the dwelling place of all buddhas. Therefore a verse in the Avataṃsaka Sūtra says: / "The nature of phenomena is like empty space; / The buddhas abide within it." ### [94.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.8) The Mahāsaṃnipāta Sūtra says: "How does a bodhisattva cultivate the foundation of mindfulness on citta? One contemplates this citta-nature: one does not see a citta in the internal āyatanas; one does not see a citta in the external āyatanas; one does not see a citta in both the internal and external āyatanas; one does not see a citta within the skandhas; one does not see a citta within the dhātus. Having not seen it, one reflects thus: 'Is such a citta different or not different from its conditions? If citta is different from its conditions, then at one time there would be two cittas. If citta is identical with its conditions, it should not be able to contemplate its own citta, just as a fingertip cannot touch itself; citta is also like this.' Having made this contemplation, one sees that citta has no abiding, is impermanent and changing, and the place of its condition ceases." It also says: "Not seeing a single phenomenon, not seeing the appearance of a single phenomenon, not seeing the radiance of a single phenomenon—if one sees thus, it is called the right view of the Buddha-Dharma." ### [94.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.9) The Sūtra of Complete Enlightenment says: "At one time, the Bhagavān entered the samādhi of correct reception within the Great Radiance Treasury of Supernatural Powers, the gloriously luminous sustaining ground of all tathāgatas. This is the pure awakening ground of all sentient beings, where body and mind are extinguished in stillness, the primordial limit of equality, completely filling the ten directions, non-dually according \[with reality\]. In this non-dual realm, various pure lands are manifested." It also says: "Good man, all the various illusions and transformations of all sentient beings are all born from the wondrous citta of the Tathāgata's complete enlightenment, just like sky-flowers that exist due to the sky. Although the illusory flowers perish, the nature of the sky is not destroyed. The illusory citta of sentient beings also perishes based on illusion; when all illusions are completely extinguished, the awakened citta remains unmoved. Speaking of awakening based on illusion is also called illusion; if one speaks of possessing awakening, one has not yet departed from illusion; speaking of having no awakening is likewise. Therefore, the extinction of illusion is named unmoving. Good man, all bodhisattvas and sentient beings of the terminal age should distance themselves from all illusory, transformed, empty, and false realms. Due to firmly grasping and holding to the distancing citta, the citta that is like an illusion is also distanced; regarding distancing as an illusion, it is also distanced; departing from the illusion of distancing, it is also distanced. When there is nothing left to distance from, all illusions are then eliminated. It is like drilling for fire: two pieces of wood depend on each other; when fire comes forth, the wood is consumed, the ashes fly away, and the smoke disappears. Using illusion to cultivate \[against\] illusion is also like this. Although all illusions are exhausted, one does not enter into annihilation. Good man, knowing illusion is immediately distancing, without formulating expedient means; distancing from illusion is immediately awakening, also without gradations. All bodhisattvas and sentient beings of the terminal age who practice relying on this will thus be able to eternally distance themselves from all illusions." Explication: "Knowing illusion is immediately distancing, without formulating expedient means": because illusion has no fixed characteristic, its self-nature is constantly distanced, and distancing is emptiness. Since all tens of thousands of phenomena—defiled and pure, ordinary and sage—are equally illusory like empty space, what need is there to further formulate expedient means to seek distance? "Distancing from illusion is immediately awakening, also without gradations": at the very moment of distancing, one completely becomes the Great Awakening; immediate distancing is immediate awakening, an equal, single illumination. Since there is neither before nor after, how could there be gradations? ### [94.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.10) A verse in the Ghanavyūha Sūtra says: / "All worlds / Are like a mirage in the heat of the season; / Through unreal characteristics, / In non-existence they make false discriminations. / Awakening arises due to what is awakened; / What is awakened relies on that which can awaken; / Apart from the one, there is not the two, / Just like light and shadow. / There is neither citta nor objective sphere; / The means of measure and the measured object / Merely rely on the one mind / To be discriminated in this way. / Phenomena of the knower and the known / Are falsely conceived relying solely on citta; / If one realizes the known does not exist, / The knower then does not exist either. / Citta is the self-nature of phenomena / And that which people thirst for; / Entering into the Eighth Stage, / It then attains purity; / In the Ninth Stage one practices dhyāna; / In the Tenth Stage there is great opening to awakening; / The water of Dharma is sprinkled upon their crown, / And they become World-Honoured Ones. / The dharmakāya is inexhaustible; / It is the realm of the buddhas, / Ultimate like empty space; / Citta and vijñāna are likewise." It also says: "At that time, Vajragarbha Bodhisattva addressed the great assembly: 'Virtuous ones! The ālayavijñāna has, from beginningless time, been perfumed by conceptual proliferation and bound by karma, transmigrating without cease. Just as the ocean, due to the wind, gives rise to waves of consciousness that are constantly arising and constantly ceasing, neither severed nor eternal, yet sentient beings do not consciously realize it, manifesting various realms in accordance with their own vijñāna. If they understand it for themselves, just like fire burning firewood, all is extinguished and ceases; entering the undefiled stage, they are named sages.'" ### [94.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.11) The Laṅkāvatārasūtra says: "The ultimate truth is merely citta alone; various external characteristics do not exist at all. Those foolish commoners cling to evil views, deceiving both themselves and others, unable to clearly see the true abiding place of all phenomena. Mahāmati, the true nature of all phenomena means being able to comprehend that they are only manifestations of citta." ### [94.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.12) The Śūraṅgamasūtra says: "The Buddha told Mañjuśrī and the great assembly: 'The tathāgatas and great bodhisattvas of the ten directions, in the samādhis in which they abide, see that the seeing and the conditions of seeing, together with the characteristics that are thought, are like sky-flowers, originally non-existent. This seeing and its conditions are fundamentally the wondrous, pure, and luminous substance of bodhi. How could there be within it what is right and what is not right? Mañjuśrī, I now ask you: as you are Mañjuśrī, is there another Mañjuśrī who is Mañjuśrī, or is there no Mañjuśrī?' 'Just so, World-Honoured One. I am truly Mañjuśrī; there is no "is Mañjuśrī". Why? If there were an "is", there would be two Mañjuśrīs. Yet today I am not devoid of Mañjuśrī; within this, there are truly no two characteristics of "is" and "is not".' The Buddha said: 'This wondrously luminous seeing, along with all empty dusts, is also like this. Fundamentally it is the wondrously luminous, unsurpassed bodhi, the pure and complete true citta, falsely taken as form, voidness, hearing, and seeing. It is like a second moon: which one is the moon, and which one is not the moon? Mañjuśrī, there is only one true moon; in between there is naturally no "is moon" or "not moon". Therefore, when you now observe seeing and dusts, the various elucidations are named false thoughts; you cannot, within them, escape "is" and "is not". It is because of this refined, true, wondrous, enlightened, and luminous nature that you can escape pointing and not pointing.'" ### [94.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.13) The Sūtra of Forty-Two Chapters says: "The śramaṇa who has left household life cuts off desire and rids himself of craving, recognizes the original source of his own citta, reaches the fundamental principle of the Buddha, and awakens to unconditioned phenomena. Internally having nothing to attain, externally having nothing to seek, the citta is not tethered to the Path, nor does it bind up karma. Free from thought and free from action, it is neither cultivation nor realization; without passing through the various stages, it naturally becomes most supreme: this is named the Path." Furthermore, the Buddha said: "Looking upon heaven and earth, reflect upon impermanence; looking upon the world, reflect upon impermanence; looking upon the spiritual awareness, it is precisely bodhi. Having such a citta and vijñāna, one attains the Path swiftly." ### [94.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.14) The Vajrasamādhisūtra states: “The Buddha said: ‘Thus the citta of sentient beings has no separate object. Why is this? Because the citta is fundamentally pure, and the principle is free from defilement. Due to contamination by dust, it is called the three realms; the citta of the three realms is termed a “separate object.” Such objects are false and illusory, manifested from the citta. If the citta is free of illusion, then there is no separate object.’ Bodhisattva Mahābala said: ‘If the citta abides in purity, the various objects do not arise; when this citta is pure, there should be no three realms.’ The Buddha said: ‘So it is. Bodhisattvas do not produce objects from citta, nor do objects produce the citta. Why is this? The various objects seen are merely the citta seen. When the citta does not engage in illusory transformation, then there is nothing seen.’” ### [94.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.15) The Sūtra of Entering the Inconceivable Realm of the Tathāgata's Wisdom and Virtue says: “They all fully comprehend the true characteristic of all phenomena; their intrinsic nature is equal, just like empty space.” It also states: “Within a single phenomenon, one comprehends all phenomena; non-conceptual wisdom is constantly present before oneself.” Explanation: The “single phenomenon” is one’s own citta. This citta is the equal nature of all phenomena; comprehending all phenomena within the nature of one’s own citta, what distinction could there be? ### [94.16](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.16) The Anūnatvāpūrṇatvanirdeśasūtra states: “The profound meaning is the ultimate truth; the ultimate truth is the realm of sentient beings; the realm of sentient beings is the tathāgatagarbha; the tathāgatagarbha is the dharmakāya.” Explanation: The citta is the portal of total retention for all phenomena, acting as the true nature of myriad beings; hence it is called the ultimate truth. Because of miscellaneous mental thoughts, it is named “sentient beings”; the realm of this citta is the realm of sentient beings. Arising from the nature of tathatā, it is named the “Tathāgata”; being without any lack or decrease, it is regarded as the “store” (garbha); because it can accumulate merits as numerous as the sands of the Ganges, it is named the dharmakāya. Therefore, the Benevolent King Sūtra states: “The very first single thought is replete with the eighty-four thousand pāramitās.” ### [94.17](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.17) The Puṇyasaṃgrahadharma-samādhi-sūtra says: “Like a lapis lazuli vessel, wherever it may be, it does not lose its nature. Likewise, if a bodhisattva abides in this samādhi, though remaining at home, such a person should be said to have gone forth from home, because he is able not to lose the essential nature of this dharmadhātu.” Explanation: Therefore, only by awakening to the citta can one attain the Way; seeing the nature is termed “going forth from home.” If one sees the nature, then remaining at home is going forth from home; if one does not see the nature, then going forth from home is remaining at home. Thus, before seeing the nature, Ānanda repented himself, saying: “Though my body went forth from home, my citta did not enter the Way.” ### [94.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.18) The Buddhabhūmisūtra states: “One should know that the pure dharmadhātu is, for instance, like empty space: though it pervades the various characteristics of form, it cannot be said to have various characteristics, for its substance is of only a single flavor. In the same way, the pure dharmadhātu of the Tathāgata, though it pervades all categories of characteristics and knowable spheres, cannot be said to have various characteristics, for its substance is of only a single flavor.” Explanation: The “pure dharmadhātu” is the dharmadhātu of the one mind without admixture; with phenomena as its realm, how could it have boundaries? Thus, within all form, there is the nature of empty space; how much more so within all phenomena is there the nature of peace and bliss! Because this nature is concealed, it manifests various spheres in accordance with the known object and conforming to the capacities of sentient sentiments. If clarified by emptiness, emptiness appears; if clarified by form, form appears. Whenever it is disclosed, it manifests in that very place. What manifests in its various forms is all generated by the false citta, and its characteristics cannot be grasped; there is only the true citta of a single flavor, serenely unmoving. ### [94.19](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.19) The Amoghapāśasūtra states: “A mantra-holder sets citta upon citta, contemplating the citta of his own citta, producing all Buddhas and Tathāgatas, vast, supremely honored, and subtle.” ### [94.20](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.20) The Bodhisattvabhūmisūtra states: “Those deluded about the noble path do not know that the principle and the path arise from their own citta; they merely torment the body constantly in order to seek liberation, like a dog chasing a clod of dirt, not knowing how to seek the source.” Therefore, the commentary to the Mahālaṃkāraśāstra explains: “For example, when a lion is struck by an arrow, that lion tracks down and pursues the person; like a foolish dog who, when struck by a person throwing things, chases the tiles and stones, not knowing to seek the source. The ‘lion’ is a metaphor for a person of wisdom, who understands seeking the source and extinguishing kleśa; while the ‘foolish dog’ represents the heterodox non-Buddhists who burn their bodies with the five fires, failing to recognize the root of the citta.” ### [94.21](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.21) The Dharmasaṃgītisūtra states: “To be able to know that everything is only one mind is called sovereignty over citta. Manifesting various precious jewels in the palm of one’s hand, and using empty space as a storehouse, is called sovereignty over material things. Having all bodily, verbal, and mental karmas rooted in wisdom is called sovereignty over wisdom.” It also states: “Avalokiteśvara said to the Buddha: ‘Bodhisattva, if you uphold a single dharma, all dharmas of the Buddhas will naturally be as if in the palm of your hand. What is this single dharma? It is great compassion.’” Explanation: This is great compassion of identical substance. Because the nature of this compassion pervades the entire realm of sentient beings, it can moisten universally with a single rain, causing both orchids and mugwort to flourish alike; in a single thought all are encompassed, rescuing both the deviant and the correct. ### [94.22](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.22) The Mahābhiṣekasūtra states: “A dhyāna-contemplating bhikṣu has no other thoughts; he guards only the one dharma, and thereafter sees the true.” Explanation: Taking the one dharma as the source, all dust finds no lodging; other conditions naturally cease, and the marvelous nature is clearly revealed. When the intention returns to the One, what wisdom will not be clarified? When one follows the stream and reaches the source, what doubt will not be resolved? For grasping the essential principle, none is greater than this. ### [94.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.23) The Ratnameghasūtra states: “Of all phenomena, the citta is the foremost; if one knows the citta, one can know all phenomena.” ### [94.24](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.24) A verse in the Pratyutpannasamādhisūtra states: “The Buddhas attain liberation from the citta; / The citta is stainless and called pure. / The five destinies are fresh, clean, and not contaminated; / One who understands this accomplishes the Great Way.” Explanation: The five destinies stem from the citta, and the substance of the citta is ever pure; though pervading the five destinies, it is not stained by their forms. Thus, it sinks into the five destinies without falling, abides in the single characteristic without ascending, expands through the dharmadhātu without overflowing, and enters a subtle dust-mote without shrinking. This is because the one mind of tathatā is fundamentally pure in nature, without increase or decrease. Through this single dharma, all can be gathered in: just like a single drop of water at the river's source has no difference in moistening nature from the waters of the four seas; or like the space within the hole of a mustard seed is no different in capacity from the space of the ten directions. Hence it is said: “Heaven attaining the One becomes clear; earth attaining the One becomes tranquil; myriad things attaining the One are born.” Now, attaining the One, the Way is accomplished. It is also said: “The sage embraces the One as the model for the world.” This very mirror of the source serves as the model for the Chan gate. ### [94.25](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.25) The Mahāvaipulya-dhāraṇī-sūtra states: “Śāriputra asked Mañjuśrī: ‘Where should prophecy of awakening be sought?’ Mañjuśrī said: ‘It should be sought in the nature of suchness (tathatā).’” Explanation: The nature of suchness is the nature of the true citta of all sentient beings. ### [94.26](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.26) The Viśeṣacintibrahmaparipṛcchāsūtra states: “The suchness of sentient beings is the suchness of the liberation of the destruction of outflows. Since all phenomena enter into suchness without any intrinsic substance, this is the liberation of all Buddhas, sought within the mental activities of sentient beings.” ### [94.27](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.27) A verse in the Karma-hetuphala-sūtra states: “All the creation of good and evil / Arises from the citta's conceptualization; / Therefore, true going forth from home / Always takes the citta as its foundation.” ### [94.28](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.28) The Mahādīpadhāraṇīsūtra states: “The Buddha said to Viśākhā: ‘Such forms and characteristics cannot be seen with the eye; you should know that they are spheres of the mental consciousness, known only by the mind. Therefore they cannot be seen with the eye. Viśākhā, all the mental intentions of sentient beings are ineffable, known only by the Buddha’s wisdom.’” ### [94.29](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.29) The Sūtra on Resolving Doubts Concerning the Semblance Dharma says: “Today within the assembly, countless multitudes each see differently: some see the Tathāgata enter nirvāṇa; some see the Tathāgata abide in the world for one kalpa, or less than one kalpa, or immeasurable kalpas; some see the Tathāgata’s sixteen-foot body, or see a small body, or see a large body; some see the saṃbhogakāya in the ocean of the Lotus Treasury World expounding the Dharma gate of the mind ground for hundreds of thousands of millions of Śākyamuni Buddhas; some see the dharmakāya identical with empty space, free of discrimination, signless and unobstructed, universally identical with the dharmadhātu; some see this place as mountains, forests, dirt, sand, and gravel; some see the seven treasures; some see this place as the field of practice of the Buddhas of the three times; some see this place as the true Dharma of the inconceivable realm of the Buddhas.” Explanation: Thus we know that the Buddha has no fixed form, but according to consciousness naturally divides into coarse and fine; the sphere has no divergent characteristics, but due to citta falsely perceives short and long. This may be called directly witnessing the Dharma gate, whose principle returns to the mirror of the source. ### [94.30](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.30) A verse in the Tathāgatotpatty-asaṃbhava-nirdeśa-sūtra states: “The nature practiced by all Buddhas / And that of all sentient beings / Both reside within the nature of citta; / Characteristics can have characteristics in common.” ### [94.31](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.31) The Ratnakaraṇḍakasūtra states: “A bodhisattva asked Mañjuśrī: ‘For what reason are all phenomena the Buddha Dharma?’ Mañjuśrī said: ‘Because they are awakened to by the Buddha’s wisdom.’ He further asked: ‘How are they awakened to by the Buddha’s wisdom?’ Up to the answer: ‘Because of understanding the suchness of one’s own citta.’” ### [94.32](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.32) The Maitrībhāvanāsūtra states: “All phenomena are subtle in substance and characteristic, entirely empty and tranquil. Ordinary persons, through their own discrimination, produce various spheres, and within their own discrimination, bind themselves again. Up until they have not understood the intrinsic nature of the citta, for all that time, it is like being in a dream, falsely clinging to various spheres. Furthermore, one should observe that the entirety of the three realms is empty; emptiness does not obstruct emptiness.” ### [94.33](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.33) Verses in the Laṅkāvatārasūtra state: “At that time, by the Buddha’s supernatural power, / He manifested another mountain fortress, / Lofty with a hundred thousand aspects, / Adorned opposite Sumeru. / Immeasurable billions of flower gardens, / All composed of groves of various jewels, / Whose fragrance spread far and wide, / Delicious scents never heard before. / In each jewel mountain, / The Buddha’s body was displayed, / And Rāvaṇa as well / Dwelt with the hosts of yakṣas. / Buddha-lands of the ten directions / And the bodies of the Buddhas, / Sons of the Buddha and the yakṣa king, / All came and assembled on that mountain. / And in this city of Laṅkā, / All the multitudes / Saw their own bodies / Enter into the transformed Laṅkā. / Created by the Tathāgata’s supernatural power, / It was identical to that Laṅkā; / The mountains and gardens / Were likewise adorned with jewels. / To the Buddha in each mountain, / Mahāmati posed inquiries; / The Tathāgata expounded for all of them / The Dharma realized in his inner body. / Producing hundreds of thousands of wondrous sounds, / Having preached this sūtra Dharma, / The Buddha and the sons of the Buddha / All disappeared from view. / The yakṣa Rāvaṇa / Suddenly saw his own body / In his own original palace, / Seeing nothing else besides; / And he reflected thus: / ‘Who made what was seen just now? / Who was it that preached the Dharma? / Who was it that listened? / What Dharma did I see, / That there were such events? / Those Buddha-lands / And bodies of the Tathāgatas, / Such marvelous phenomena— / Where have they all gone now? / Was it remembered from a dream? / Was it made by an illusion? / Was it an actual city, / Or a Gandharva city? / Was it a false vision from cataracts? / Or an arising mirage? / Was it the dream of a barren woman’s son? / Did I see a firebrand circle, / Or the smoke of a firebrand circle? / What was it that I saw?’ / Again he reflected deeply: / ‘The substance of phenomena is like this, / Merely the sphere of one’s own citta, / Realized and known by the inner mind; / Yet ordinary people, / Veiled by avidyā, / Discriminate with a false citta, / And are unable to awaken and know. / The grasper and the grasped— / All cannot be obtained; / The speaker and what is spoken— / Such things are also nonexistent. / The true substance of the Buddha Dharma / Is neither existent nor nonexistent; / Phenomenal characteristics are always like this, / Merely discrimination of one’s own citta. / If one sees things as real, / That person does not see the Buddha; / If one does not abide in a discriminating citta, / Neither does one see the Buddha; / One does not see any conditioned actions— / Such a one is called a Buddha. / If one is able to see like this, / That person sees the Tathāgata. / When the wise observe in this way / All spheres of objects, / They transform the body and attain the marvelous body, / Becoming Buddhas and bodhisattvas.’” ### [94.34](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.34) A verse in the Ākāśagarbhabodhisattvasūtra says: / 'The characteristics of all phenomena / Are true, without any knower. / If someone abides in the aggregates, / Their six sense faculties will all be blocked and occluded.' / Exegesis: Hence we know that all phenomena are true, without knowing and without seeing. The moment there is knowing and seeing, one falls into the aggregate of consciousness; then the one mind is impeded, and the six sense faculties are darkened and blocked, so that in the end one can never see the seeing that is without seeing, nor know the knowing that is without knowing. If it is seeing that has seeing, then it does not see anything; if it is knowing that is without knowing, then there is nothing it does not know. Therefore the Bhadrapālasūtra says: 'When a bodhisattva contemplates the four stations of mindfulness, there is no phenomenon to be seen and no sound to be heard. Because there is nothing heard or seen, there is no phenomenon to be discriminated, nor is there any phenomenon to be reflected upon. Yet they are not blind or deaf; it is simply that all phenomena are without anything to be seen.' Because there is only the one true mind, outside of seeing there is no phenomenon. ### [94.35](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.35) The Ratnolkāsūtra says: 'At that time the World-Honoured One addressed the Brahma King Wonderful Voice: "Why do you not look away even for a moment, and contemplate me even in signlessness? Good son, is there any phenomenon that could be called 'Buddha'? Is there any thing that could be called 'name'?"' / Exegesis: Hence we know that name and substance are both empty, and the wondrous purport lies herein. Therefore it is by abandoning contemplation that one truly sees the Tathāgata. Contemplations of existence and non-existence are all false. Without entering the mirror of the source, how could one discern the true Buddha? ### [94.36](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.36) The Shizhu duanjie jing says: 'All phenomena eternally abide of themselves; sentient beings do not understand this, so for their sake \[bodhisattvas\] raise up adornments. Phenomenon after phenomenon arises of itself; phenomenon after phenomenon ceases of itself. Phenomenon after phenomenon does not arise; phenomenon after phenomenon does not cease. Phenomena arise and phenomena cease, but their nature does not shift or turn. This is the way of the great bodhisattva beings, beyond the reach of the worldly and ordinary.' / Exegesis: 'All phenomena eternally abide of themselves' means that the true mind does not change, and its nature and characteristics are eternally as they are. 'Sentient beings do not understand this, so for their sake \[bodhisattvas\] raise up adornments' means that because non-Buddhists cling to the view of annihilationism and the Hīnayāna realizes impermanence, bodhisattvas, in order to remedy ordinary beings and the Hīnayāna, do not extinguish the conditioned, constantly cultivating meritorious deeds, and do not abide in the unconditioned, deeply entering the abyss of wisdom. Raising up vast adornments like gathering clouds for the myriad practices, in thought after thought they consummate the ten pāramitās, pulling up the crooked wood of the non-Buddhists of annihilationism and eternalism, escaping the dense forest of wrong views, rescuing the dwarfed bodies of the biased, realization-of-the-real lesser fruition, and lifting them out of the bottom of the pit of liberation. Therefore the Avataṃsakasūtra says: 'On the seventh ground, the Ground of Far-Reaching Practice, one should cultivate the ten kinds of supreme paths of wisdom with expedient means. That is to say: although one skillfully cultivates the samādhis of emptiness, signlessness, and wishlessness, through loving-kindness and compassion one does not abandon sentient beings. Although one attains the equal Dharma of all buddhas, one delights in constantly making offerings to the buddhas. Although one enters the wisdom gate of contemplating emptiness, one diligently cultivates merit. Although one is far removed from the three realms, one adorns the three realms. Although one has ultimately extinguished the flames of the kleśas, for the sake of all sentient beings one gives rise to and extinguishes the flames of the kleśas of rāga, dveṣa, and moha. Although one knows that all phenomena are like illusions, dreams, shadows, echoes, flames, transformations, the moon in water, and reflections in a mirror, their self-nature being non-dual, yet in accordance with the mind they produce karmic deeds of immeasurable differences. Although one knows that all realms are like empty space, yet through pure and wondrous practices one adorns the buddha realms. Although one knows that the dharmakāya of all buddhas is by original nature bodyless, yet through the major marks and secondary signs one adorns its body. Although one knows that the sounds of all buddhas are by nature empty, quiescent, and ineffable, yet in accordance with all sentient beings one emits various distinct, pure sounds. Although along with all buddhas one completely knows that the three periods of time are only a single thought, yet in accordance with the mental understandings and discriminations of sentient beings, one practices across various signs, various times, and various eons.' / Exegesis: When the sūtra says: 'Although one skillfully cultivates the samādhis of emptiness, signlessness, and wishlessness', this is to remedy the ordinary person's view of clinging to existence and pursuing pleasure; and 'through loving-kindness and compassion one does not abandon sentient beings' is to remedy the Two Vehicles' view of sinking into emptiness and fearing suffering. The meanings of the lines that follow are all explained in the same way. Therefore it is said: 'Śrāvakas fear suffering, and pratyekabuddhas lack compassion; both lose the bodhisattva's practice of dual benefit.' ### [94.37](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.37) The Xuzhen tianzi jing says: 'The devaputra Xuzhen asked Mañjuśrī: "Does a bodhisattva not seek the path through the three doors of deliverance?" Mañjuśrī replied: "Devaputra, one cannot accomplish the path through emptiness, nor can one accomplish the path through signlessness, nor can one accomplish the path through wishlessness. Why is that? Because within these there is no citta, manas, or vijñāna, and thought does not move either. Only when there are citta, manas, and vijñāna, and thought moves in every moment, can one accomplish that path."' / Exegesis: If one takes the three doors of deliverance as realization, one drowns in the ocean of the reality-limit, turns one's back on the source of numinous awakening, abandons the nature and pursues emptiness—how could one accomplish the great path? If one directly understands the mental nature of spiritual comprehension, in thought after thought the fruit of bodhi is perfected: one does not fall into the deviant non-existence of the view of annihilation, so how could one step into the substantial existence of the view of permanence? With the slightest stirring of intention, the great function manifests before one: nothing to be attained and nothing to rely upon, neither grasping nor rejecting. Arousing practice from the real, substance and function encompass each other; tallying with the real through practice, folding and unfolding are on a single plane. It can truly be said that mind after mind unifies with the path, and thought after thought merges with the real. Therefore the Contemplation on Returning to the Source says: 'In its function, waves surge and the ocean boils, operating entirely by virtue of the true substance; in its substance, the mirror is clean and the water is clear, uniting in quiescence whenever following conditions.' This is the function that does not depart from substance—and function is the surging waves; this is the substance that does not depart from function—and substance is eternally calm and quiescent. Although substance is calm and quiescent, it is constantly present across myriad conditions; although function is surging waves, it eternally merges on a single plane. ### [94.38](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.38) The Dafangguang shizihou jing says: 'The Buddha told the bodhisattva Vidyunmālā: "Good son, the Dharma is only a single syllable, namely, 'no-syllable'. Originally there are no words or speech; what could be spoken? Good son, you should know that no-speech is true speech." At that time the bodhisattva Śuddhadeha, receiving the Buddha's spiritual power, addressed the Buddha: "World-Honoured One, if having nothing spoken is true speech, then those who are mute and do not speak should all be expounding the Dharma." The Buddha said: "It is so, good son. Just as you say, not only do the mute expound the Dharma, but those who are not mute also all expound the Dharma, yet they do not know the Dharma." "World-Honoured One, how is it that all sentient beings expound the Dharma yet do not know the Dharma?" "Good son, it is like a person blind from birth standing in sunlight without seeing the sun; because someone beside them tells them so, through that other voice they come to know there is a sun. In this way, all phenomena completely enter the dharmadhātu; the dharmadhātu has no syllables and is free from the nature of syllables, and cannot be proclaimed or explained by sentient beings."' / Exegesis: We know with certainty that those who have not attained the source rely on secondary understanding, turn in pursuit of others' words, and falsely make proclamations. Like that blind person who does not see the sunlight and listens to the voice of someone beside him, how could he fathom the substance of the sun? If the eyes open and one sees it for oneself, one knows that originally there are no names, syllables, words, or speech. Hence we know that having words impairs the purport, failing to reach the dharmadhātu. Therefore the sūtra says: 'In this way, all phenomena completely enter the dharmadhātu; the dharmadhātu has no syllables and is free from the nature of syllables.' If one can deeply reach the dharmadhātu of the single syllable of mind-only, naturally the path of speech is cut off, and knowledge, understanding, and sentiment spontaneously perish. How could this mean having no eloquence? Wisdom simply cannot fathom it. As the Zhao lun says: 'Śākyamuni shut himself in his room in Magadha, and Vimalakīrti held his tongue in Vaiśālī; Subhūti proclaimed no-exposition to reveal the path, and Indra and Brahmā ceased listening while raining down flowers.' Thus the principle serves as the spiritual charioteer, and the mouth is silent on account of it. How could one say there is no eloquence? It is that eloquence cannot express it. ### [94.39](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.39) The chapter 'Resolving Perplexing Doubts' in the Puchao sanmei jing says: 'Thereupon King Ajātaśatru said: "I pray only that Ruśou (Mañjuśrī) will resolve my perplexing doubts." Ruśou replied: "What the Great King doubts cannot be resolved even by as many buddhas and World-Honoured Ones as the sands of the Ganges." At that time the king, examining himself and seeing no rescue or protection, fell from his couch and collapsed to the ground like a great tree chopped down and broken. Mahākāśyapa said: "Great King, calm yourself; harbour no dread, and do not be afraid. Why is this? The youth Ruśou has donned the armour of great wisdom and framed these words as skillful means; you may question him gently." The king then arose and asked Ruśou: "You said just now that as many buddhas as the sands of the Ganges could not resolve my perplexing doubts." Ruśou answered: "What do you think, Great King? Suppose someone were to say, 'I will defile empty space with dust, darkness, ash, smoke, clouds, and fog'—would they be able to do so?" The king answered: "They could not defile it." Ruśou asked again: "Suppose, Great King, one were to take this space and wash it clean—would they be able to do so?" The king answered: "They could not cleanse it." Ruśou replied: "It was on this account that I said just now that as many buddhas and World-Honoured Ones as the sands of the Ganges could not resolve them."' / Exegesis: Because all sentient beings do not understand their inherently pure mind, they falsely produce defilement and purity, and delusion and awakening bury themselves, so that they raise doubts where there is no doubt, and seek resolution where there is nothing to resolve. If one can truly understand this, one's mind will suddenly dissolve, and one will see that all phenomena, defiled and pure, are identical with the nature of empty space. Once one understands that the nature of empty space cannot be defiled or purified, one only then awakens to the fact that original mind was never deluded or awakened. Even if the principle of non-arising and non-attainment is expounded, these are all temporary, adaptable expedients. If one enters the mirror of the source, the wondrous purport is completely clear: there is not even doubt or no-doubt, so why harbour resolution or non-resolution? ### [94.40](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.40) A gāthā in the Samādhirājasūtra says: / 'Just as an unmarried girl / Dreams as she sleeps at night of bearing a child, / Feeling joy at its birth and sorrow at its death, / So too are all phenomena. / Just as an intoxicated person / Sees the earth spinning completely around, / When in fact it has never moved, / So too are all phenomena. / Just as the moon in a clear sky / Has its reflection appear in a clear pond, / Without the moon's form having entered the water, / So too are all phenomena. / Just as a vain person / Holds up a mirror to inspect their face, / Yet the reflection in the mirror is ungraspable, / So too are all phenomena. / Just as when someone in a mountain valley / Sings, weeps, speaks, or laughs, an echo is heard, / Yet the sound heard is ungraspable, / So too are all phenomena.' / Exegesis: What truth is there in the sights and sounds perceived in drunken madness? In the sphere of somnolent dreams, sorrow and joy are both empty. On what does the form within the mirror depend to arise? From where does the echo in the valley come? Therefore the Laṅkāvatārasūtra says: 'The Buddha told the King of Laṅkā: "It is like a person who sees his own reflection in water or a mirror, sees his own shadow in a lamp or the moon, or hears his own echo in a mountain valley, and thereupon gives rise to discrimination and conceives clinging. This is just the same. Dharma and non-dharma are solely discrimination; because of discrimination, one cannot abandon them, but merely further increases all falsehood and does not attain quiescence. Quiescence is what is called the one mind. The one mind is the most supreme samādhi; from this, one can generate the noble wisdom of self-realization, taking the tathāgatagarbha as its realm."'" ### [94.41](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.41) The Fawang jing says: 'If, among phenomena, one speaks of higher and lower, this is called heterodox speech; one's mouth shall be destroyed and one's tongue shall be torn asunder. Why is this? All sentient beings share the same defilement of mind; they share the same purity of mind. If sentient beings are sick, they share the same illness; when sentient beings need medicine, they must need a single medicine. If one speaks of manifold dharmas, this is called invertedness. Why is this? Because of false discrimination, analyzing good and evil dharmas, and destroying all dharmas; and because expounding the Dharma according to individual capacities severs the Buddha Path.' Explanation: That 'sharing the same illness requires a single medicine' means that taking the one mind as the illness, one takes the one mind in turn as the medicine, because when mind arises, dharmas arise, and when mind ceases, dharmas cease. As for 'if one speaks of manifold dharmas, this is called invertedness': if one examines one's own mind, one cannot even find a single \[dharma\], much less speak of many! Seeing dharmas outside the mind constitutes invertedness. Like a mad mind seeing ghosts or diseased eyes seeing flowers in the sky, grasping at existence where there is none—how could this be true and correct? As for 'expounding the Dharma according to individual capacities severs the Buddha Path': grasping at the existence of an external capacity already contravenes the great principle; further expounding manifold dharmas truly destroys the correct source. As the Lotus Sūtra says: 'Even if there are those who have a deep love for the Dharma, I do not expound much for them.' Because the mind-dharma is exceedingly profound, it is neither many nor few. Since it cannot be spoken of as many, neither can it be spoken of as few. Because it is not many, it does not increase; because it is not few, it does not decrease. Because it does not increase, it is unarisen; because it does not decrease, it does not cease. Therefore, a verse in the Avataṃsaka-sūtra says: 'All dharmas do not arise; / all dharmas do not cease. / If one can understand in this way, / the buddhas will always be manifest before one.' Furthermore, the Bodhisattva Bhaiṣajyarāja said: 'Having abandoned both of my arms, I will surely attain the golden body of a buddha.' The 'two arms' are precisely the two dharmas of annihilationism and eternalism. If one abandons the views of arising and ceasing, annihilationism and eternalism, then the mind-buddha manifests before one, and one abruptly accomplishes the body of a buddha. Hence he says: 'I will surely attain the golden body of a buddha.' ### [94.42](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.42) The Wuya ji zongchi jing says: 'In the span of a single thought-moment, one can know all dharmas of the three times to be completely equal, penetrating them all without exception. That person ultimately has no divergent actions and also no divergent thoughts.' Explanation: As for the Wuya ji zongchi jing: its title indicates the source, meaning that the true mind is boundless, holding all dharmas and gathering them into one substance; hence it says 'equal'. For a person of such penetration, to 'ultimately have no divergent actions' is because they know there is no dharma outside the mind that could serve as a distinction; to 'also have no divergent thoughts' is because there is no dharma within the mind that could give rise to conceptualization. Therefore, the 'Ten Dedications' chapter of the Avataṃsaka-sūtra says: 'When the bodhisattva-mahāsattva dedicates in this way, their eyes ultimately do not see any impure buddha-lands, nor do they see sentient beings with divergent characteristics, because mind and object are unified as tathatā.' ### [94.43](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.43) The Anivartana-dharmacakra-sūtra says: 'Skillfully knowing that all sentient beings are without characteristic and completely identical with the dharmadhātu is neither seeing nor non-seeing. Why is this? The dharmadhātu is precisely the mind-realm of all sentient beings. This is called the practice of faith.' ### [94.44](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.44) The Lokadhara-sūtra says: 'The three realms are entirely consciousness alone. This citta, manas, and vijñāna are also formless and without location, neither within dharmas nor outside dharmas. Ordinary people are bound by association with delusion, and within the consciousness aggregate, they greedily grasp at a self or what belongs to a self.' ### [94.45](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.45) The Yingluo jing says: 'The Buddha said: "I now have an assembly of one billion four hundred million, and with a vajra mouth I proclaim the definitive meaning. Sons of the Buddha! Formerly, at my dharma assembly, there were one hundred and eighty million immaculate great beings who, right in the dharma assembly, penetrated the source of the one nature, abruptly awakening to non-duality and that all dharmas are a single unified characteristic. Coming forth from that dharma assembly, they each expounded this Yingluo in the ten directions."' It also says: 'Practice is obtained from the mind; when the mind is pure, the Path is accomplished.' ### [94.46](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94.46) The Viśeṣacinti-brahma-paripṛcchā-sūtra says: 'The noble ones have nothing to sever; ordinary people have nothing that arises. These two do not depart from the characteristic of the equality of the dharma-nature.' Explanation: Because ordinary people are deluded and grasp at dharmas existing outside the mind, they falsely see dharmas arising. If noble ones clearly see that there are no dharmas outside the mind, there are no dharmas that can arise. Understanding that for ordinary people there is no arising, then for noble ones there is no severing; this is entering the non-dual dharma gate of the one mind. Hence it says 'these two do not depart from the characteristic of the equality of the dharma-nature', because not a single dharma exists outside the dharma-nature. As a verse in the Avataṃsaka-sūtra says: 'The dharma-nature is omnipresent in all places, / in all sentient beings and lands. / It is entirely present throughout the three times without remainder, / yet no form or characteristic can be found.' _First 46 of 54 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.94.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.94) · Pramāṇa