宗鏡錄 95

English (machine translation) 95

Language: English

95.1

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

The Suvikrāntavikrāmi-paripṛcchā-prajñāpāramitā-sūtra says: 'The tathāgatas of the three times are together in a single place: the naturally pure, undefiled dharmadhātu. Whether one or different, it is inconceivable. Their wisdom and spiritual powers share the same dharmadhātu; prajñā and skillful means are equal in their two characteristics.'

Explanation: 'Together in a single place, naturally pure' means that all ordinary people and noble ones, by having no place of abiding, abide in the single place of the secret treasury of the naturally pure mind. 'Whether one or different, it is inconceivable' means that because the characteristics of the reward bodies and wondrous lands interpenetrate and support one another, it is said to be 'different'; because the nature of the dharmakāya's own substance is mutually pervasive and identical, it is said to be 'one'. Like mustard seeds in a jar or lights in a room, oneness and difference are difficult to fathom; hence it is said to be 'inconceivable'. That 'prajñā and skillful means are equal in their two characteristics' means that buddhas constantly use prajñā and skillful means to assist one another. How so? Using prajñā to contemplate emptiness, they do not abide in saṃsāra; using skillful means to engage existence, they do not abide in nirvāṇa. Because they do not abide in saṃsāra, the eye of wisdom is constantly bright; because they do not abide in nirvāṇa, their compassionate mind continues perpetually. Compassion and wisdom share the same substance; hence they are called equal.

95.3

The Suvarṇaprabhāsa-sūtra says: 'Apart from non-discriminative wisdom, there is no higher wisdom; apart from the suchness of dharmas, there is no higher object.'

Explanation: All objects are conceptual discriminations of mind and words; thus there are no objects, only consciousness. If one understands that consciousness is empty, it is merely the one true mind, which constitutes non-discriminative wisdom. This is the peerless wisdom, the foremost teaching; how could there be any other wisdom capable of surpassing it? This nature of the one mind of tathatā is that upon which the myriad dharmas rely; apart from this, where else could there be even a tiny speck of dust that could serve as a signpost? If, apart from this one-mind object and wisdom, one perceives something, it is all the seeing of clouded eyes and a mad mind, failing to perceive reality. Therefore, the Tathāgatācintyaviṣaya-nirdeśa-sūtra says: 'Just as people with cataracts in the same place see different things without obstructing one another, all due to cataracts of the eye not seeing true color, sentient beings are also like this: the nature of form is unhindered, but because their minds condition [objects] differently, they are blinded to right view and fail to understand reality.'

95.4

The Zhanyao jing says: Bodhisattva Sarvanīvaraṇaviṣkambhin addressed the Buddha, saying: 'World-Honoured One, as for the secret essential gate of dhyāna, is there only one gate or are there multiple gates? If there are multiple ones, then the Dharma would have duality; if there is only one, how could it accommodate limitless and boundless sentient beings without being overcrowded?' The Buddha said: 'Good son, this essential gate of dhyāna is neither one nor many in number. The nature of all sentient beings is identical to empty space. Although identical to empty space, each within their own body and mind possesses their own dhyāna gate, and in truth they do not cultivate it in common. Why is this? Restraining the mouth from speaking and quietly according with the principle—the mouth is the dhyāna gate. Restraining eye discrimination so that it blends without difference—the eye is the dhyāna gate. The sounds heard by the ear are understood to be false and fundamentally quiescent, just as a deaf person [hears nothing]—the ear is the dhyāna gate. And so it is up to the body and the mind. Good son, restraining all defilements and entering the non-dual gate, one is vast, clear, and empty, serenely settled in concentration.'
Explanation: Citta is the dhyāna gate, and the body is the gathering of wisdom. Dhyāna can profoundly still; wisdom can give rise to illumination. When stillness and illumination are without difference, only then does one enter equanimity. As the Yongjia ji says: 'Through śamatha, although still it constantly illuminates; through vipaśyanā, although illuminating it is constantly still; through upekṣā, it is neither illuminating nor still. Because it is illuminating yet constantly still, speaking of the conventional is precisely the real. Because it is still yet constantly illuminating, speaking of the real is precisely the conventional. Because it is neither still nor illuminating, one shuts one's mouth at Vaiśālī.' Thus we know that if one understands that thoughts fundamentally do not arise, one is constantly in samāhita. Failing to observe that objects arise due to thought, one erroneously supposes that the true citta also moves. Therefore the Yuanjue jing says: 'When clouds scud, the moon moves; when a boat travels, the shore shifts.' Not knowing that the clouds of false thinking fly by themselves, how could the true moon move? How could one realize that the boat of condition-grasping constantly drifts, while the shore of awakening does not shift at all? As the preface to the Yuanjue [jing] shu says: 'Citta is fundamentally the Buddha, yet it drifts and sinks due to the arising of thoughts; the shore in truth does not shift, yet it races by because the boat travels.'

95.5

The Drumakinnararājaparipṛcchāsūtra says: 'At that time, Bodhisattva Tianguan asked Drumakinnararāja: "From where do these wondrous verses in the lute come forth?" He replied: "Good son, they come forth from the sounds of sentient beings." He asked again: "From where do the sounds of sentient beings come forth?" He replied: "Good son, the sounds of sentient beings come forth from empty space." … [and so on, up to] "You should know that this sound is the very nature of empty space. Once heard, it is extinguished; when extinguished, it abides together with the nature of space. Therefore, whether preached or not preached, all dharmas are identical with the nature of empty space. For this reason, one should not abandon the limit of space. Just as it is with sound, so it is with all dharmas." … [and so on, up to] "Furthermore, because of sound, it is called speech. However, this sound has no abiding place. If it has no abiding place, then it lacks solid reality; [lacking solid reality], it is called real. If it is real, then it cannot be destroyed. If it cannot be destroyed, then it has no arising. If it has no arising, then it has no ceasing. If it has no ceasing, this is called pure. If it is pure, then it is spotless. If it is spotless, then it is stainless. If it is stainless, then it is luminous. If it is luminous, then it is the nature of citta. If it is the nature of citta, then it is transcending. If it is transcending, then it transcends all characteristics. If it transcends all characteristics, then it is the correct status. If a bodhisattva abides in the correct status, this is called attaining the forbearance of the non-arising of dharmas."
Explanation: Entering the correct status of the one mind is the ultimate destination and final instruction; its words exhaust the utmost principle, and nothing further surpasses it.

95.6

The Mahāvaipulyasūtrarājasūtra says: 'At that time, the World-Honoured One said to King Bimbisāra: "When the active consciousness ceases, the initial consciousness arises next, whether taking birth among the devas, among humans, in the hells, among animals, or among hungry ghosts. Great King, because the initial consciousness is uninterrupted and one's own mind continues in succession, one is born in the place where retribution is to be received. Great King, observe all arising and ceasing: is there any single dharma that passes from this world to the future world? Great King, when this active consciousness comes to an end, it is called ceasing; when the initial consciousness arises, it is called arising. Great King, when the active consciousness ceases, it goes nowhere; when the initial consciousness arises, it comes from nowhere. Why is this? Because the nature of consciousness is transcendent. Great King, active consciousness is empty of active consciousness; at the time of cessation, the ceasing karma is empty. Initial consciousness is empty of initial consciousness; at the time of arising, the arising karma is empty. Observing all karmic fruits, they are nonetheless not lost or destroyed. Great King, you should know that because the citta of the initial consciousness continues without interruption, one receives the karmic retribution."'

95.7

The Kuśalamūlasaṃparigrahasūtra says: 'The Buddha said: "Furthermore, Dṛḍhamati, because a bodhisattva skillfully cultivates the characteristic of one Buddha, he acts at will and with sovereignty; whatever Buddhas he wishes to see, they all appear before him. Dṛḍhamati, it is just like a monk whose citta has attained sovereignty, who, contemplating the all-pervading [kṛtsna] entrance, grasps the characteristic of blue and can attain resolute faith that all worlds are of a single blue characteristic. What this person conditions is exclusively the one blue color; contemplating internal and external dharmas, they are all of a single blue color, because in this condition he has obtained sovereign power. Dṛḍhamati, the bodhisattva is also like this: whatever Buddhas' names he hears and in whatever world they reside, he immediately grasps that Buddha and the characteristics of that world, and they all appear conditioned before him. Because the bodhisattva skillfully cultivates this condition of mindfulness of the Buddha, he contemplates all worlds and makes them all into Buddhas. Because he constantly and skillfully cultivates this power of contemplation, he is then able to comprehend that all conditions are a single condition—namely, the condition of the present Buddha. This is called attaining the samādhi gate of the single characteristic."'

95.8

The Sūtra on the Buddha's Ascension to the Trāyastriṃśa Heaven to Preach the Dharma for His Mother says: 'The Buddha told the devaputra Candana: "What is meant by the bodhisattva understanding all things to be like empty space? The three realms are what citta makes. If one does not calculate this citta, it has no form or image, nor can it be seen; it has no location and no command; it is like an illusion or transformation. If, based on the root of this citta, one seeks all dharmas, they cannot be found. If, through citta, one does not seek within citta, then nothing is obtained. Citta cannot be grasped. Because citta cannot be found, all dharmas likewise cannot be found. Dharmas have no dharmas; they have no notions of shape or kind, nor do they have shadows; they are non-existent, and together with the real truth, nothing is to be seen. As for having nothing to be seen: toward all dharmas, the citta enters nowhere; knowing all dharmas to have nothing accomplished and nothing arisen, they are just like empty space."'

95.9

The Bodhisattvabuddhānusmṛtisamādhisūtra says: 'Citta is like vajra, because its roots of good pierce through all dharmas. Citta is like kālindika cloth, soft and pliable, because its roots of good can perform activities. Citta is like the great ocean, because its roots of good gather all masses of precepts. Citta is like a flat stone, because its roots of good maintain all activities. Citta is like the king of mountains, because its roots of good produce all wholesome dharmas. Citta is like the great earth, because its roots of good bear and sustain the activities of sentient beings.'

95.10

The Yandao suye jing says: 'The Buddha told the elder: "Wisdom has four matters. First, understanding the emptiness of the body: composed of the four great elements, when dispersed and destroyed, it fundamentally has no master or name. Second, that birth in the three realms is entirely made by citta; citta is like an illusion or transformation, supporting and establishing multiple forms. Third, fully knowing that the five skandhas fundamentally have no location; according with what they attach to, these emotions come to be. Fourth, understanding that the twelve links of dependent origination fundamentally have no root or origin; they appear through confrontation. These are the four." The Buddha thereupon spoke in verse: / Fully understanding that one's body is empty, / Composed of the four great elements; / Dispersed and eliminated, it has no location, / It came to be born from citta. / The five skandhas fundamentally have no root; / What they attach to becomes their name. / The twelve links have no origin; / Understanding this leads to great peace.'

95.11

The Bhaddekarattasūtra says: 'The Buddha said: "Past dharmas should not be pursued in thought; future dharmas should not be sought with longing; present dharmas that have arrived should not be abided in or clung to. If one can be like this, one is liberated on the spot."
Explanation: This conditioning of the objects of the three periods of time is the continuing consciousness. For a beginner who has not yet attained the state where not a single thought arises, if a prior thought suddenly arises, so long as the subsequent thought does not continue it, he will gradually accord [with truth]. If one wishes to eliminate them suddenly, directly contemplate a single thought: when it arises, its point of arising cannot be found; naturally the frontiers before and behind are severed, and it is empty and quiescent on the spot. As the Vajracchedikā-prajñāpāramitāsūtra says: 'Past citta cannot be found; future citta cannot be found; present citta cannot be found.' Because they cannot be found, they naturally do not continue.

95.12

The Sarvabuddhaviṣayāvatārasūtra says: 'The Buddha said: "If one attains the cultivation of the dharma of right mindfulness, for him not a single dharma is not the Buddhadharma. Why is this? Because he is awakened to the emptiness of all dharmas." … [and so on, up to] Mañjuśrī said: "One who cultivates right mindfulness neither grasps nor rejects; this is called right mindfulness. Not contemplating and not differentiating is called practice. Not attaching, not binding, and not releasing is called practice. Not going and not coming is called practice. Mañjuśrī, for the practitioner of right mindfulness, in that place there is no practice and no benefit, no fruit and no realization. Why is this? Mañjuśrī, because the citta's own nature is pure. That citta is defiled by adventitious kleśas, yet the fundamentally pure citta is not defiled. And that fundamentally pure citta is in its substance undefiled. Being undefiled, in that place there is no antidotal dharma. What dharma could serve as an antidote to extinguish this defilement? Why is this? That purity is not [acquired] purification; it is original purity. If it is original purity, it is non-arising. If it is non-arising, it is undefiled. If it is undefiled, it is not separated from defiled dharmas. If it is not separated from defiled dharmas, it extinguishes all defilements. By what dharma does it extinguish all defilements? It does not arise. If it does not arise, it is bodhi. Bodhi is called equanimity. Equanimity is called tathatā. Tathatā is called non-differentiation. Non-differentiation is called being as it truly is, abiding in all conditioned and unconditioned dharmas."
Explanation: Merely understanding non-arising, one immediately enters equanimity. What is called equanimity is the nature of all conditioned and unconditioned dharmas as they truly are. Because one sees this nature, one abides in all dharmas by meaning of non-abiding. If one does not comprehend that all dharmas are the nature of the equanimous non-arising of the one mind's tathatā, then whether in defilement or separated from defilement, one is equally defiled by kleśas. If one realizes that all dharmas are unarisen, then all conditioned and unconditioned dharmas are the path of bodhi; what could be defiled?

95.13

The Sāgaranāgarājaparipṛcchāsūtra says: 'The Buddha told the Dragon King: "This inexhaustible treasury dhāraṇī has limitless spoken virtues; it enters limitless wisdom and gathers bodhisattva practices … [and so on, up to] adorning and purifying the bodhimaṇḍa and attaining all Buddhadharmas. This is called the inexhaustible treasury dhāraṇī. All counts of syllables and names, as well as all counts of dharmas that roam in the true Dharma, all return to this inexhaustible treasury as dhāraṇī. When a bodhisattva enters this, he has no discrimination regarding syllables, because all dharmas are pristine and do not destroy their original purity. … [and so on, up to] Due to this dhāraṇī, in future generations, the places where this stainless dhāraṇī is disseminated are all established by the Tathāgata. The eighty-four thousand dharma treasuries have this dhāraṇī gate as their foremost. The eighty-four thousand practices all return to the dhāraṇī. The eighty-four thousand samādhis all proceed from the dhāraṇī. Of the inexhaustible treasury of eighty-four thousand dhāraṇīs, the dhāraṇī is the fundamental source."
Explanation: Because the fundamentally pure citta of all sentient beings is the gate of dhāraṇī of all dharmas. Arising from citta, function does not lose substance; hence it is said, 'do not destroy their original purity.' The branches do not depart from the root; hence it is said, 'they are all established by the Tathāgata.' The ten thousand dharmas are born from it; hence it is called 'the inexhaustible treasury.' It is the ground of ordinary beings and sages; hence it is designated 'the fundamental source.'

95.14

The Dafangguang rulai mimizang jing states: "At that time, the Venerable Ānanda said to the Buddha: 'World-Honoured One, this Bodhisattva King of Boundless Aspiration and Adornment offers his own body to the Tathāgata. With what body should he awaken to the path of bodhi?' At that time, the bodhisattvas in the flower chamber asked Ānanda: 'What do you think? Can one awaken to bodhi with the body? Ānanda, do not make such a contemplation. One should awaken to bodhi with body and mind.' Ānanda replied: 'Noble men, if one does not awaken to bodhi with body and mind, with what should one awaken to bodhi?' The bodhisattvas said: 'Venerable Ānanda, the real nature of the body is the real nature of bodhi. The real nature of bodhi is the real nature of the mind. The real nature of the mind is precisely the real nature of all dharmas. Awakening to this real nature of all dharmas is therefore called awakening to bodhi.'"

95.15

The Jiangu nü jing states: "The woman Jiangu said: 'Furthermore, Śāriputra, regarding what is called anuttarāsamyaksaṃbodhi, I do not see that dharma as anuttarāsamyaksaṃbodhi.' Śāriputra said: 'If you do not see that there is any dharma called anuttarāsamyaksaṃbodhi, how do you generate the bodhicitta and wish to awaken to bodhi?' The woman said: 'To cause sentient beings who travel false paths to abide in the right path, I generate the mind of anuttarāsamyaksaṃbodhi.' ... Up to the Buddha saying: 'Well said, well said! Being able to understand in this way, you will in the future attain anuttarāsamyaksaṃbodhi.' The woman said: 'World-Honoured One, there is no one who sees such a dharma and does not attain bodhi. Therefore, I will now surely attain anuttarāsamyaksaṃbodhi.' The Buddha said: 'Sister, will you teach and transform sentient beings in a future age?' The woman said: 'World-Honoured One, there is no one who sees such a dharma and does not teach and transform. Therefore, I will now surely be able to teach and transform sentient beings.' The Buddha said: 'Will you become a great guide in a future age?' The woman said: 'World-Honoured One, there is no one who sees such a dharma and does not become a guide. Therefore, I will now surely become a great guide.'" Explanation: "Therefore, we know that if anyone sees this single dharma of mind-only and enters into the Mirror of the Source, it is inherent in the nature of things that they will constantly serve as the master of all teachings and conversions, and as the great guide of the ten directions. Because they have attained the root themselves, they can comprehensively gather all the branch dharmas and return them entirely to the original ground of the one mind. Therefore, it is definitely beyond doubt. Just like gathering waves back to water, or resolving form back to emptiness, what doubt could there be?"

95.16

The Dazhuangyan famen jing states: "The Buddha said: 'Furthermore, son of good family, for a bodhisattva who practices the skillful means of pure object-directed cognition, bodhi is fully present in all sentient beings' mental dharmas. Why is this? If that mind is free of matter, free from the conceptual discrimination of matter, its substance and nature like an illusion, and neither self and other nor internal and external form a continuum, this is called bodhi. Furthermore, son of good family, a bodhisattva should not awaken to other things, but only awaken to their own mind. Why is this? Because awakening to one's own mind is awakening to the minds of all sentient beings. If one's own mind is pure, then the minds of all sentient beings are pure. As one's own mind's substance and nature is, so is the substance and nature of the minds of all sentient beings. As one's own mind is free from defilement, so are the minds of all sentient beings free from defilement. As one's own mind is free from rāga, so are the minds of all sentient beings free from rāga. As one's own mind is free from dveṣa, so are the minds of all sentient beings free from dveṣa. As one's own mind is free from moha, so are the minds of all sentient beings free from moha. As one's own mind is free from kleśa, so are the minds of all sentient beings free from kleśa. Making this awakening is called all-knowledge awareness.'" Explanation: "If one understands the one mind, one knows all things comprehensively. For 'all' is the all of the one; hence it is called 'all-knowledge awareness'. If one understands each according to its characteristics, one cannot be called 'all-knowledge awareness', because one has not awakened to the self-nature of all dharmas. For this reason, a verse in the Avataṃsakasūtra says: 'All dharmas in the world / Take only the mind as primary. / Grasping manifold characteristics according to understanding, / One is inverted and not in accord with reality.'"

95.17

The Dacheng bensheng xindi guan jing states: "At that time, Mañjuśrī Bodhisattva said to the Buddha: 'World-Honoured One, as the Buddha has said: the past is already extinguished, the future has not yet arrived, and the present does not abide. All mental dharmas in the three times are by original nature completely empty. In what sense is that bodhicitta said to be generated? Excellent, World-Honoured One! We pray that you will explain it, severing all nets of doubt and causing beings to advance toward bodhi.' The Buddha told Mañjuśrī: 'Noble man, among all mental dharmas, various false views arise. In order to eliminate and cut off the sixty-two views and all kinds of views, I have taught that citta and caitasika dharmas are empty. This is so that such views will have nothing to depend upon. For example, in a dense and luxuriant jungle, lions, white elephants, tigers, wolves, and ferocious beasts lurk; their venom breaks out to harm people, cutting off all footpaths. At that time, a wise person burns the forest with fire. Because the forest is emptied, none of the great ferocious beasts remain. That the mind is empty and views are extinguished is also like this.' ... Up to: 'Noble man, due to these causes and conditions, having taken the medicine of emptiness and eliminated false views, the self-awakened mind can generate bodhi. This awakened mind is precisely the bodhicitta; it has no two characteristics. Noble man, the self-awakened mind has four meanings. What are the four? Ordinary beings have two kinds of mind, and Buddhas and bodhisattvas have two kinds of mind. Noble man, what are the characteristics of the two minds of ordinary beings? First, the eye consciousness up to the mental consciousness (manovijñāna) together cognize their own objects; this is called the self-awakened mind. Second, citta and caitasika dharmas, separated from the five faculties, unite to cognize objects; this is called the self-awakened mind. Noble man, what are the characteristics of the two minds of the noble and holy ones? First is the wisdom that contemplates the real principle. Second is the wisdom that contemplates all objects. Noble man, such four kinds are called the self-awakened mind.'" Explanation: "Regarding the two minds of ordinary beings: The first is the mind where faculties and objects cognize together. This is produced through combination and has no self-substance. Ordinary beings grasp it as real, so it is taught to be empty. The second is the mind separated from faculties and objects; this is the true mind, which is not produced from conditions. If one understands this mind, this is truly the path of generating bodhi. Regarding the two minds of the noble and holy ones: The first is the mind of the wisdom of principle, which is the ultimate truth: both emptiness and existence are vanished, and both nature and characteristics are utterly tranquil. The second is the mind of the wisdom of objects, which is the conventional truth following conditions: it illuminates both the real and the conventional, and principle and phenomena mutually contain each other. If one enters into the Mirror of the Source, gathering together the four minds of ordinary and holy beings: either one enters the gate of mutual assistance, where the holy and the ordinary interpenetrate without obstruction; or one enters the gate of mutual dissolution, where the one and the many silently merge into the ocean of nature."

95.18

The Chengju guangming dingyi jing states: "What is called expanding the one mind? It is said: filial service to parents makes one's mind one. Respecting teachers and friends makes one's mind one. Cutting off attachment and distancing oneself from worldliness makes one's mind one. Entering the thirty-seven factors [of enlightenment] makes one's mind one. Being in empty leisure and quiet loneliness makes one's mind one. Being among the multitude in confusion and distraction makes one's mind one. Where there is much desire, much contention, much activity, and much distress, making one's mind one in such places. Regarding praise and blame, gain and loss, good and bad affairs, remaining unshakeable in these and making one's mind one. Counting breaths and entering dhyāna, abandoning the six [sense objects] to approach purity, and making one's mind one. Personally being able to practice this, and moreover teaching others—this is called expanding the one mind."

95.19

A verse in the Wenshushili wen jing states: "If one sees a single dharma, / All other dharmas should also be seen. / Because one dharma is empty, / All dharmas are also empty." Explanation: "When the mind exists, dharmas exist; when the mind is empty, dharmas are empty. The myriad dharmas take the one mind as their source; emptiness and existence are both without abode. Exemplified by one, all return to the Mirror of the Source."

95.20

The Dacheng qianbo dajiao wang jing states: "Mañjuśrī Bodhisattva, speaking before the World-Honoured One and the great assembly of bodhisattvas, said: 'If there are any bodhisattvas and any sentient beings who resolve to seek unsurpassed bodhi and cultivate all dharmas of the samādhi of the true Buddha-vajra-noble-nature, all dharmas are precisely the minds of all sentient beings. Because the dharma-treasury of the mind-ground of sentient beings possesses the lineage of kleśa, and the lineage of kleśa is precisely the nature of bodhi, the place of sentient beings' minds is by original nature truly pure, empty, and unobtainable. Therefore, the place of sentient beings' minds is precisely the place of the mind of the great perfect mirror wisdom.'"

95.21

The Moheyan baoyan jing states: "Just as a painter paints an image of a ghost or spirit and immediately becomes frightened of it himself, so it is, Kāśyapa: all ordinary, foolish people themselves fabricate the dharmas of forms, sounds, scents, tastes, and tangible objects, and transmigrate through birth and death, not knowing that these dharmas are also like this."

95.22

The Wenshu huiguo jing states: "Mañjuśrī said: 'The roots of virtue practiced by the people have differing inclinations and natures; cause them to enter the wisdom of the dhāraṇī's light. For all devas and all people who are sorrowful, worried, bitter, and distressed, in order to remove their many misfortunes, cause them all to enter the radiance of the dhāraṇī's light. Cause the original limit of all treatises, letters, and words to enter the radiance of the dhāraṇī's light. Cause all practices and all corresponding conceptualizations to enter the radiance of the dhāraṇī's light. Cause the turning of the wheel of all faculties of the universal gate to enter the gate of the dhāraṇī's light. Cause all adornments and purely refined ornaments to enter the gate of the dhāraṇī's light. ... Up to: abiding in a single phenomenon, one universally sees manifold phenomena; abiding in manifold phenomena, one completely sees a single phenomenon. Then, by means of a single phenomenon, one enters all phenomena; by means of all phenomena, one enters a single phenomenon. Then, with a single principle, one instructs and enlightens all principles; with all principles, one gives rise to a single principle. Through non-cause-and-condition, one enters all conditions; transforming all conditions, one causes them to enter non-condition. Through the non-phenomenal dharma, one enters into sentient beings whose natures and actions are each different, and in accordance with their characteristics and actions, instructs them.'" Explanation: "Indeed, those who can dissolve distinct natures, permanently eradicate the wheel of suffering, and harmonize the various gates of practice with pure adornments cause them all to enter the gate of the one mind dhāraṇī. Because they are illuminated by the radiance of the Mirror of the Source, they can abide in a single phenomenon and see manifold phenomena, bringing about the many through the one; and they use manifold principles to give rise to a single principle, bringing about the one through the many. The one bringing about the many, its function is pervasive; the many bringing about the one, its substance is merged. Substance and function are intermeshed, and the one and the many are unobstructed."

95.23

The Guan fo sanmei hai jing says: 'Furthermore, Ānanda, it is like a person who is poor and devoid of merit, relying on the wealthy and noble to preserve his life. At that time, a prince happened to go out on an excursion, carrying a great precious vase. Inside the precious vase, the king's seal and ribbons were concealed. At that time, the poor man deceitfully drew close, obtained the king's precious vase, held it aloft, and fled. When the prince realised this, he dispatched six great soldiers mounted on six black elephants, holding sharp swords in their hands, swiftly pursuing him. At that time, the vase-bearer fled into deep grass, into an empty wilderness marsh. He saw that the wilderness marsh was full of poisonous snakes, spitting poison on all four sides to ingest the vase-bearer. At that time, the poor man was terrified and panic-stricken; he ran east and west, and the snakes also pursued him, leaving him no place to hide or avoid them. In the empty marsh, he saw a great tree, lush and sprawling, which greatly pleased him. Wearing the precious vase on his head, he climbed up the tree. Once he was up the tree, the six soldiers mounted on elephants dashed as swiftly as the wind and soon arrived. Seeing them, the poor man swallowed the king's precious seal, wore the vase upon his head, and covered his face with his hands, because he harboured craving and stinginess, unable to bear seeing [them take it]. At that time, the six black elephants coiled their trunks around the tree, causing the tree to topple and fall. The poor man crashed to the ground and his body broke apart and scattered. Only the golden seal remained, and the precious vase radiated light. Seeing the light, the snakes fled and scattered in all directions. The Buddha told Ānanda: For one who abides in mindfulness of the Buddha, the seal of citta is indestructible, just as in this case.' Explanation: As for the 'samādhi of meditating on the Buddha', clearly understanding one's own citta is called 'meditating on the Buddha'. Once one recognises citta, one is not disordered by cognitive objects; being clear and constantly concentrated is called 'samādhi'. Regarding 'a person who is poor and devoid of merit': 'a person who is'—'existence' refers to the twenty-five realms of existence, and 'person' refers to all sentient beings. Because they lack the wealth of the Dharma, they are called 'poor'; because they do not awaken to the Buddha of the mind, they are called 'devoid of merit'. 'Relying on the wealthy and noble' refers to the Buddhas and bodhisattvas. 'To preserve his life' refers to relying on the gate of the samādhi of meditating on the Buddha to see one's own nature, thereby completing the life of wisdom. As for 'the poor man crashed to the ground': this means that within the ordinary person's body, one thoroughly penetrates the two kinds of emptiness—of person and of phenomena—realises and unites with the one mind, and abides in the stage of tathatā. As for 'his body broke apart and scattered': having penetrated the nature of vijñapti-mātra, the view of self naturally perishes. As for 'only the golden seal remained': this is awakening to the constant abidance of citta. Therefore Master Yibo said: 'When worldly afflictions are extinguished completely, tathatā remains, / A single round, bright, priceless pearl.' As for 'the precious vase radiated light': this is the illumination of prajñā-wisdom. As for 'seeing the light, the snakes fled and scattered in all directions': these are the body-snakes of the four great elements and the kleśas of the three poisons; when understood by wisdom, they are empty, which is called 'fleeing and scattering'. As for 'for one who abides in mindfulness of the Buddha, the seal of citta is indestructible, just as in this case': through wisdom free of thoughts, one sees the true nature of awakening; therefore it is said, 'for one who abides in mindfulness of the Buddha'. All dust-like objects do not stir, and the single substance does not shift; this is called the 'seal of citta'. Constantly abiding in the status of phenomena, being ultimately tranquil and extinguished; this is called 'indestructible'. This is analogous to how 'only the golden seal remained', hence it is said, 'just as in this case'. Therefore the Awakening of Faith says: 'Attaining the sight of the nature of citta is called ultimate awakening.' This is precisely its purport.

95.24

The Śūraṅgamasamādhisūtra says: 'At that time the Buddha told the deva prince Xianyi: You may manifest a small portion of the fundamental power of the Śūraṅgamasamādhi. The deva prince Xianyi spoke to Jianyi, saying: Humane One, do you wish to see a small portion of the power of the Śūraṅgamasamādhi? He answered: Deva prince, I joyfully wish to see it. Because the deva prince Xianyi had skillfully obtained the power of the Śūraṅgamasamādhi, he immediately manifested transformations, causing all those in the assembly to become wheel-turning sage kings, adorned with the thirty-two marks, along with retinues and attendants of the seven treasures. Furthermore, he displayed supernatural power, universally causing the entire assembly to be like the body of Śākyamuni Buddha, with his major and minor marks and dignified deportment, each surrounded by a retinue of bhikṣus.' Explanation: The deva prince is named Xianyi (Manifesting Thought) because all phenomena are produced from thought, and physical form appears on account of citta; hence he is named Xianyi. From this we know that one's own citta is like an illusion, without fixed form; the differences in what is seen arise and cease in accordance with citta. If one can know that illusions have no reality, one then sees the true nature. Because one has attained the true nature, one is then able to pervade the dharmadhātu, display the dharma-gate of being like an illusion, universally manifest physical bodies, and guide illusory sentient beings so that they return together to the realm of reality.

95.25

A verse in the Zhuan you jing says: / 'If spoken in terms of ultimate reality, / The eye does not see form, / And the mind does not cognise phenomena: / This is the most secret.' / Explanation: Entering this secret treasury of the one mind, subject and object are both obliterated, and it does not stand in opposition to the six dust-like objects. Therefore it says, 'The eye does not see form', and so forth.

95.26

The Mahābherīhārakasūtra says: 'All sentient beings have the Buddha-nature, adorned and illuminated by immeasurable major and minor marks; on account of that nature, all sentient beings attain parinirvāṇa.' Explanation: Hence we know that all sentient beings possess the Buddha-nature as the direct cause; using the adornment of the myriad practices serves as the nature that brings it forth, and reaching the perfection of the cause serves as the nature that attains the fruit, ultimately accomplishing the path of the constant bliss of nirvāṇa of the one mind.

95.27

The Baoding jing says: 'The Buddha said: Kāśyapa, it is like a person who, fearing space, beats his chest and cries out, saying: Good friends, for my sake, remove this space, remove this space! Kāśyapa, what do you think? Can this space be removed or not? Kāśyapa said: It cannot, World-Honoured One. The Buddha said: Kāśyapa, if there are śramaṇas or brāhmaṇas who fear the emptiness of nature, I say that such persons have lost their minds and are deranged. Why is this? Kāśyapa, all phenomena are merely skillful means for expounding emptiness. If they fear this emptiness, why do they not fear all phenomena? If they cherish all phenomena, why do they not cherish this emptiness?'

95.28

The Buddhagotrasāstra asks: 'What meaning does this sūtra reveal?' Answer: 'In order to show that the original nature of all phenomena does not exist, it teaches the emptiness of phenomena; it does not depend on the extinction of phenomena for emptiness to be obtained thereafter. Therefore, regarding the emptiness of nature, one should not give rise to fear.' Explanation: Regarding 'all phenomena are merely skillful means for expounding emptiness': whatever is taught is all for the purpose of revealing emptiness. Therefore, emptiness is all phenomena, and phenomena are all emptiness. It is not that they exist first and become non-existent later—how could it turn into annihilationism? Nor is it that they are non-existent first and become existent later—it does not fall into impermanence. Therefore, the nature is originally constantly empty, and emptiness is without interruption; the substance responds to all existences, and existences naturally flourish. One who can enter this source rejoices greatly upon hearing of the emptiness of all phenomena. One who does not understand this meaning is greatly terrified upon hearing of the emptiness of all phenomena. Because they do not understand the emptiness of phenomena, which contradicts the objects of direct perception, they grasp it as external understanding; hearing the purport that it is only citta, they fear falling into the gate of the view of emptiness. Deluded about both mind and objects, they consequently give rise to terror.

95.29

The Du yiqie zhofo jingjie jing says: 'The Buddha said: Mañjuśrī, bodhi is without characteristics and without conditions. What is without characteristics? What is without conditions? Not apprehending eye-consciousness is without characteristics; not seeing form is without conditions. Not apprehending ear-consciousness is without characteristics; not hearing sound is without conditions. And so on, down to the mind and phenomena being also like this.' Explanation: 'Without characteristics' means there is no mind that conditions; 'without conditions' means there are no objects conditioned. Subject and object are both obliterated, and the true citta naturally appears.

95.30

A verse in the Wenshushili xing jing says: / 'Past, present, and future phenomena / Are merely words, without reality. / If one rests in the place of reality, / It is of one characteristic, without distinction.' / Explanation: If one speaks of the phenomena of the three periods of time, they are all words of worldly truth. If one understands the place of reality of the one mind, the single path is naturally without distinction; how could words discuss it, or the mind condition it?

95.31

Record of the Mirror of the Source, Fascicle Ninety-Five

95.32

Printing blocks carved under the supervisory directorate of the Branch Grand Tripiṭaka in the wushen year.

Linked texts (1)

宗鏡錄 — Classical Chinese