宗鏡錄 98.62

98.62

Venerable Lingbian said: “The one mind is inconceivable; its wondrous meaning has no fixed characteristic. It functions in response to the moment and must not be grasped rigidly. A sūtra says: ‘All worthy and holy ones are distinguished by means of unconditioned dharmas.’ Its functions differ, and it acquires names according to each occasion, yet ultimately it does not depart from one’s own citta. This citta can destroy everything and can accomplish everything. Therefore it is said that all dharmas are the Buddhadharma. The citta makes devas; the citta makes humans; the citta makes ghosts and spirits, animals, and the hells—all are created by the citta. Good and bad all stem from the citta. If it wishes to be born, it can be born; if it wishes not to be born, it can not be born—this is the meaning of unobstructedness. All present actions—walking, standing, sitting, and lying down—are precisely the characteristics of the citta. The characteristic of the citta is markless; hence it is called the true characteristic. Its substance is free from change and movement; hence it is also called the Tathāgata. ‘Tathā’ (suchness) means unchanging and undifferentiated. Appearing as existent out of nonexistence, and appearing as nonexistent out of existence, is called divine transformation and also called supernatural power. All of these are functions of the one mind. Distinctions according to each occasion constitute the multiple meanings: ‘Understanding the immeasurable within the one, and understanding the one within the immeasurable; / Penetrating their mutual arising, one will achieve fearlessness.’ Furthermore, entering right samādhi in the east and emerging from samādhi in the west—if one understands that outside the citta there is no dharma and that everything is citta-only, then not a single dharma confronts the mind; there is neither good nor bad, neither right nor wrong; one does not fear birth and death; everywhere is liberation. Therefore it is said, ‘One will achieve fearlessness.’ Even if all objective dharmas existed outside the citta, they would still arise from the conditions of deluded thoughts in one’s own citta, devoid of self-nature, their substance originally empty, like an illusion, like a transformation.”