宗鏡錄 99
English (machine translation) 99
- Language
- English
99.1
Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery.
99.2
Now, composing treatises and explaining sūtras serve to expound the Buddha’s intent indirectly. Either great beings of the dharmakāya manifest traces to open the gate of assisting transformation, or eminent figures who have attained the source rely on the teachings to propagate the path of giving the Dharma. Down to doctrinal commentaries, chapter outlines, inscriptions, secrets, praises, and prefaces, wherever they correspond with the Mirror of the Source, all should be cited and verified. Therefore, the discourses of sentient beings all flow forth from the dharmadhātu, and the scriptures and books of non-Buddhists are entirely what the buddhas have spoken.
99.3
The Mahāprajñāpāramitopadeśa states: "When one discourses on the Dharma and enters into the Buddha's mind, there is only a single quiescence and extinction. A single gate of samādhi subsumes immeasurable samādhis, just as when one pulls on one corner of a garment, the entire garment is lifted, or just as when the queen bee is obtained, the rest of the bees are completely subsumed." It also states in verse: / "Although the characteristics of the Buddha's teachings are empty, / they are also not annihilated; / although produced, they are also not permanent; / the various karmic actions are not lost. / All phenomena are like plantain trees: / everything is produced from the mind. / If one knows that phenomena lack substantial reality, / this mind is also empty."
99.4
The Vibhāṣāśāstra states: "The elder Shan Jue (Śubhaprabuddha) recited the four Vedas for the nāga, saying: 'If a person's mind is produced, it does not arise; if a person's mind arises, it does not perish. Mind arises and arises; mind perishes and perishes.'" It also states: "If one is separated from the initial resolve of the mind, then one will not accomplish the unsurpassed path. Therefore it is said: 'All merits abide in the initial mind.'"
99.5
The Mahāyānasaṃgraha states: "Question: 'Why does this consciousness take this consciousness as its object?' Answer: 'No phenomenon can take another phenomenon [as its object]. Although it cannot take [it], this consciousness transforms and arises, manifesting like an object. It is, for example, like seeing a face by relying on a face and saying, "I see an image." This image manifests, resembling a different face.'"
99.6
The Prakaraṇāryavācāśāstra states: "Establishment is obtained through the force of the support and the force of the object. 'Through the force of the support' means establishing the eye-consciousness up to the manovijñāna. 'Through the force of the object' means establishing the visual-form consciousness up to the mental-object consciousness, the blue-consciousness and the yellow-consciousness up to the painful-feeling consciousness and the pleasurable-feeling consciousness."
99.7
The Bodhicittotpādaśāstra states: "The past has already ceased; the future has not yet arrived; the present does not abide. Although one contemplates in this way the production, cessation, dispersion, and destruction of the mind and mental factors, one constantly never abandons gathering roots of good to aid the dharmas of bodhi. This is called the bodhisattva's skillful means of contemplating the three times."
99.8
The Mahāyānābhidharmasamuccayavyākhyā states: "In accordance with teachings such as the sūtras, through proper mental application, one gives rise to samādhi. Relying on the concentrated mind, one reflects on the image known within concentration. Contemplating that this image is not different from the concentrated mind, relying on this image, one relinquishes the notion of external objects, and with concentration alone observes the image of one's own notions. At that time, because the bodhisattva clearly knows that all phenomena are only one's own mind, he internally abides in his mind and knows that all kinds of apprehended objects are completely nonexistent. Because the apprehended does not exist, all apprehending [subjects] are also not real. Therefore, he next clearly knows that the apprehending [subject] does not exist. Next, he further internally relinquishes the two kinds of intrinsic nature obtained and realizes non-attainment. In accordance with this principle, the Buddha, the Bhagavān, wonderfully and skillfully proclaimed in verse: / 'The bodhisattva relies on tranquil concentration / and contemplates the images manifested by the mind. / Relinquishing the notions of external dust-objects, / with concentration alone he contemplates his own notions. / Thus internally settling the mind, / he knows that the apprehended does not exist. / Next he contemplates the emptiness of the apprehending [subject], / and later touches the non-attainment of both.' / 'Relying' means the transformation of the basis: relinquishing all coarse heaviness and obtaining the purified transformation of the basis." Therefore, a verse of the Dvādaśanikāyaśāstra states: / "Phenomena produced from conditions / are thereby without intrinsic nature. / If they are without intrinsic nature, / how can there be these phenomena?" / Explanation: Therefore we know that the ten thousand phenomena are produced from the mind and are all without intrinsic nature. When the supporting mind is already empty, how could the supported phenomena exist?
99.9
The Mahāyānāvatāra states: "If one is separated from sentient beings, then there is no one who attains the path to bodhi. From the realm of sentient beings, the bodhi of all buddhas is brought forth. As stated in a verse by the Venerable Nāgārjuna: / 'It does not exist from empty space, / nor is it produced from the seed of the earth; / but from within the kleśas, / one realizes and accomplishes bodhi.' / Therefore we know that realizing the path from the mind does not depend on other conditions; it can accomplish the spontaneous wisdom that has no teacher."
99.10
The Abhidharmakośa states: "What is visibly seen by the eye is called 'what is seen'; what is traditionally heard from another is called 'what is heard'; whatever is conceived by mentally exercising one's own mind is called 'what is perceived'; what is inwardly experienced by oneself and verified by oneself is called 'what is known.'"
99.11
The Buddhabhūmiśāstra states: "Although space is visibly seen to be associated with various forms, it lacks the various characteristics of those forms. Because it is associated with smoke, mist, and the like, at times space is seen to have various characteristics. Through the power of false discrimination, one merely sees that smoke and the like have various characteristics; it is not that one sees space, because the nature of space cannot be seen. Up to: the mind-purified dharmadhātu is free from name and speech, because all names and words take what is arisen from discrimination as their object. However, the teachings of the Dharma are also not in vain, because they are the indirect causes for realizing the dharmadhātu. Just as seeing written characters leads to understanding the meaning spoken of, because these teachings of the Dharma flow forth from the great compassion of the tathāgatas, they can indirectly express the meaning that is free from words. Just as painting space with various colors is extremely rare, expressing the meaning that is free from words by means of words surpasses even that."
99.12
The Prajñāśāstra states: "Subhūti said: 'The Tathāgata has nothing spoken.' What is the meaning of this? There is not a single phenomenon that is spoken by the Tathāgata alone and not spoken by other buddhas. This means that what the Buddha speaks is merely passing on and recounting the teachings of ancient buddhas, not his own fabrication." Explanation: Therefore we know that this Dharma has already been spoken by past buddhas, is presently spoken by the present Buddha, and will be spoken by future buddhas. Hence, when one buddha speaks, the buddhas of the ten directions attest to it together. Up to: wisdom, lands, real and conventional dharmas, and the nature of ordinary beings and sages are all identical and without duality. Because they share only the one mind, there is ultimately no different purport. As the 'Buddha's Inconceivable' chapter of the Avataṃsakasūtra states: 'Son of the Buddha, the buddhas, the world-honoured ones, have ten kinds of dharmas of unhindered action without duality. What are the ten? Namely: all buddhas are completely able to skillfully speak words of prophecy, definitely without duality. All buddhas are completely able to accord with the thoughts of sentient beings' minds and fulfill their wishes, definitely without duality. All buddhas are completely able to presently awaken to all phenomena and expound their meaning, definitely without duality. All buddhas are completely able to be fully endowed with the wisdom of the buddhas of past, future, and present times, definitely without duality. All buddhas completely know that all kṣaṇas of the three times are just a single kṣaṇa, definitely without duality. All buddhas completely know that all buddha-lands of the three times enter into a single buddha-land, definitely without duality. All buddhas completely know that all the words of the buddhas of the three times are just a single buddha-word, definitely without duality. All buddhas completely know that all the buddhas of the three times and all the sentient beings they transform are equal in substance and nature, definitely without duality. All buddhas completely know that worldly phenomena and the buddhas' phenomena are without difference in nature, definitely without duality. All buddhas completely know that all the roots of good of all the buddhas of the three times are the same single root of good, definitely without duality. These are the ten.' Furthermore, the Xinxin ming states: 'If you want immediate accord, / speak only of "not two."' When firm faith can be formed and subtle doubts are severed forever, then the text of the Mirror of the Source will transmit its radiance without decay.
99.13
The Guāng bǎilùn states: "The mind and mental factors such as awareness and intellect do not transform in accordance with really existent phenomena, but merely transform and produce various differences in objects in accordance with seeds that have matured through repeated habituation and the power of the various conditions manifested by the mind. Heterodox practitioners and the like, in accordance with their own minds, transform and produce the nature and characteristics of various phenomena. If the nature and characteristics of phenomena were really existent, how could they transform in accordance with the mind like this? Those with wisdom should not allow that the real phenomena in the present grasped by them have production, because they certainly do not come from the past or future times, and there is no third [time] from which they could be produced. Cessation necessarily follows production; since production does not exist, cessation is also definitely nonexistent. Up to: the conditioned activities of the three times are all established in mutual dependence, like long and short; how could they have real nature?" It also states in verse: / "In the eye there is no visual-form consciousness; / in consciousness there is no visual-form eye. / In visual-form both are absent; / how could they cause visual-form to be seen?" / The other-dependent nature is precisely the mind and mental factors. When arising from conditions, they transform into the dust-objects resembling various characteristics and names. One should know that the mind and mental factors exist, but the various dust-objects grasped outside the mind do not exist. How is this known with certainty? Because all phenomena are consciousness-only. Thus the Buddha told Subhūti: 'There is not even a hair-tip's amount of real entity that can be relied upon.'"
99.14
The Baozang lun states: "Within heaven and earth, in the midst of the universe, there is a treasure hidden inside the mountain of physical form. It perceives things with numinous illumination, internally and externally completely empty. Serene and quiet, difficult to see, it is called the mystery of mysteries. Artfully emerging beyond the Ziwei constellation, its function lies in the midst of empty nonbeing. Upright in its transformations and motionless, it is solitary and without match. In sound, it sends forth wondrous resonance; in color, it radiates blooming splendor. Looking deeply, it has no location; it is assigned the name of empty void. It only leaves its sound, without its form being seen; it only leaves its effect, without its countenance being seen. Clearly illuminating the hidden and the manifest, it mysteriously penetrates the principles of things. It is the precious seal of the myriad phenomena, the true source of all forms. Up to: as for this treasure, it is radiant and brilliant, illuminating the ten directions. Hidden in quiescence, it is without things; its perfect response is grand and manifest. It responds to sounds, responds to forms, responds to yin, and responds to yang. This rare thing is without root, yet its wondrous function constantly abides. Blinking the eyes, it is not seen; turning the ear, it is not heard. Its origin is dark and obscure; its transformation takes form. Its action is sagely; its function is numinous. It can be called the true essence of the Great Dao. Its essence is extremely numinous, the cause of the myriad existences,凝然常住 serenely and permanently abiding, sharing the same category as the Dao. Therefore the sūtra says: 'According as their minds are pure, the buddha-land is pure.' Employing it freely throughout the myriad phenomena, its name is called sagely."
99.15
The Shi moheyan lun states: "All phenomena are of the measure of one mind; there are no phenomena outside the mind. Because there are no phenomena outside the mind, how could a dharma of the one mind obstruct a dharma of the one mind, or a dharma of the one mind liberate a dharma of the one mind? There is neither obstruction nor liberation. As for the dharma of the one mind: one is precisely mind, and mind is precisely one; there is no separate mind apart from one, and there is no separate one apart from mind. All phenomena are equal and of one taste, of one characteristic that is without characteristics, forming an ocean of the luminous mind-ground of a single nature."
99.16
A verse in the Baosheng lun states: / "With a subtle smile, he subdued the great army of Māra; / with luminous wisdom and complete awakening, he eliminated all desires. / Being able to abide skillfully in this Great Vehicle, / he deeply recognized that the source of craving is only one's own mind."
99.17
A verse in the Ratnagotravibhāga states: / "Just as space pervades all / yet space is without discrimination, / the intrinsically undefiled mind / also pervades without discrimination."
99.18
The Vajrasamādhisūtra-śāstra states: "'All characteristics of the mind are originally without an origin. Being originally without a place of origin, they are empty, quiescent, and unproduced. If the mind is unproduced, it enters emptiness and quiescence. In the mind-ground of emptiness and quiescence, one attains the emptiness of the mind. Good son, the mind without characteristics is without mind and without self. All characteristics of phenomena are also like this.' As for this: all characteristics of the mind take seeds as their origin. Seeking this original seed, it can never be attained. If it is present, then it is simultaneous with the result, and there is no difference between origin and branch, like the two horns of an ox. If it has already past, then it cannot serve as a cause, because it lacks substantial nature, just like a rabbit's horn. Such a principle is fundamentally so by the nature of things; therefore it is said, 'originally without an origin.' Furthermore, the arising of the mind of production and cessation must rely on a place of origin. Since the place of origin does not exist, it cannot be produced. One should know that the characteristics of the mind are originally unproduced; therefore it is said, 'empty, quiescent, and unproduced.' The emptiness and quiescence that is entered is precisely the one mind. That upon which all things rely is called the 'ground'; therefore it is said, 'it enters the mind-ground of emptiness and quiescence.'"
99.19
The Fenbie gongde lun says: “There was a śramaṇa of the treatises practicing various dhyāna-contemplations, sometimes in a charnel ground, sometimes under a tree. Once, while in a charnel ground contemplating corpses, he saw at night a hungry ghost beating a corpse. The śramaṇa asked, ‘Why are you beating this corpse?’ It replied, ‘This corpse has brought me to such misery; therefore I am beating it.’ The man of the Way said, ‘Why do you not beat your own mind? What benefit can there be in beating this corpse?’ In an instant, a deva appeared, scattering heavenly māndārava flowers over a putrid corpse. The śramaṇa asked, ‘Why are you scattering flowers over this putrid corpse?’ It replied, ‘Due to this corpse of mine, I attained birth in heaven. This corpse is indeed my good friend; therefore I have come to scatter flowers to repay its past kindness.’ The man of the Way replied, ‘Why do you not scatter flowers in your own mind instead of scattering them over a putrid corpse? For the root of good and evil is entirely the making of the mind; why then abandon the root to pursue the branches?’”
99.20
The Siyi [fantian suowen jing] lun says: “Not seeing all phenomena is the characteristic of bodhi. Without realizing a single phenomenon, one realizes all phenomena; therefore it is spoken of as the Samyaksambuddha.”
99.21
The Jingang lun says: “In the teaching, it is like the stars obscured by the sun—they exist, yet do not appear. The mental phenomena that are able to see are also like this.” Explanation: There are two interpretations of this. First, if one is deluded about the mind, taking it to be an object, it is like the sun blinding the eyes: entering a room, one does not see one's own possessions; being displaced by external objects, one does not see one's own mind, which is also like this. Second, if by awakening one realizes that objects are the mind, then the myriad phenomena are like the stars and the one mind is like the sunlight: when the light of the mind shines everywhere, no phenomenon can be exposed.
99.22
The Faxing lun says: “Indeed, we have heard from former awakened ones: ‘To embody emptiness and enter stillness, nothing takes precedence over seeing phenomena. In tracing phenomena to exhaust their source, nothing is more wondrous than attaining their nature.’ Attaining the nature, one illuminates the root; illuminating the root, one penetrates what is naturally so; penetrating what is naturally so, one sees dependent origination; seeing dependent origination, one thereby sees phenomena. Wishing to exhaust that source, one must preserve what is essential. As for what is essential and resides in function, is it not solely the phenomena of the mind? The phenomena of the mind are the animating spirit of consciousness, the quintessential illumination of pure awareness. Its operation embraces the myriad practices; its response to things accords with all categories. To speak of it comprehensively to the utmost, there is nothing where it is not.”
99.23
The Xianxing lun says: “Regarding ‘seeing the nature in a single thought’: seeing the nature is the fundamental substance of both ordinary beings and sages. It pervades everything, yet cannot be perturbed by anything. Existing in defilement, it is undefiled, yet capable of discerning defilement; existing in purity, it is not [merely] pure, yet capable of discerning purity. Its nature does not abide in any phenomenon, yet is capable of pervading all phenomena. If one contemplates a single phenomenon, one does not see the nature; if one does not contemplate a single phenomenon, one also does not see the nature. Its nature does not lie in contemplating, nor does it lie in not contemplating. When one sees the nature of mind within the body of a single sentient being, one sees it in all sentient beings. When one sees the nature of mind within a single speck of dust, one sees it in all specks of dust. Because the nature pervades ordinary beings and sages, good and evil, the place of the ordinary penetrates the place of the sage, and the place of the sage penetrates the place of the ordinary; good and evil mutually penetrate. The fundamental nature is naturally so. Because all phenomena can neither be grasped nor discarded, their nature and characteristics are naturally so. Because their intrinsic nature is pure, though speaking all day, not a single utterance can be grasped; though hearing all day, not a single hearing can be grasped; though seeing all day, not a single sight can be grasped; though knowing all day, not a single knowledge can be grasped. None of this is established by ordinary beings or sages. Therefore the sūtra says: ‘Whether I appear in the world or do not appear in the world, this Dharma is always so.’”
99.24
The Xianzong lun says: “The wondrous purport of the ekayāna of this Chan gate takes thoughtlessness as its source, non-abiding as its basis, true emptiness as its substance, and wondrous existence as its function. Now, tathatā is without thought; it cannot be known by thoughts and concepts. The real mark is without arising; how could it be seen by form and mind? Tathatā is without thought; thinking is just thinking of tathatā. The real mark is without arising; arising is just the arising of the real mark. Abiding without abiding, one constantly abides in nirvāṇa. Practicing without practicing, one is able to cross to the other shore. Motionless in suchness, its active functions are inexhaustible. Thought after thought without seeking, it constantly seeks thoughtlessness. Functioning yet constantly empty, empty yet constantly functioning. Functioning yet not existent—this is true emptiness. Empty yet not non-existent—this becomes wondrous existence. Wondrous existence is mahāprajñā; true emptiness is pure nirvāṇa. Prajñā is without sight, yet able to see nirvāṇa; nirvāṇa is without arising, yet able to give rise to prajñā. The patriarchs of India mutually transmitted the non-abiding mind and together expounded the knowledge and vision of the Tathāgata.”
99.25
The Xianzheng lun says: “Question: What meaning is intended to be revealed so that it is called ‘revealing the correct’? Answer: It is intended to clearly reveal that the fundamentally pure, unarisen substance of mind of all sentient beings is precisely the correct nature of all Buddhas. Why is this? All myriad phenomena take the mind as their root. Yet this nature of mind has nothing whatsoever upon which it relies; its substance is naturally consummate and unobstructed by the myriad phenomena. Although responding and manifesting as the myriad phenomena, its nature is intrinsically ever-true, without abiding and without reliance, beyond grasping and discarding.”
99.26
The Shengtianwang [banruo] jing says: “The pure nature of mind is the root of all phenomena. The intrinsic nature is without root; false and delusive kleśas all arise from erroneous thoughts and inversions. One should know that this mind is precisely the supreme, pure, ultimate truth, the refuge realized and known by all Buddhas.” Question: “Determining it, what phenomenon serves as the substance of mind?” Answer: “One should not seek a determined substance of the mind. Why is this? Mind is not an objective support, because it is free of marks. It is also said to be neither subject nor object, because it transcends relativity. Its substance cannot be defiled, because its nature is constantly pure. It is neither conjoined nor dispersed, because its intrinsic nature is detached. It does not obstruct dependent origination, because its nature is empty and unobstructed. It cannot be explained or shown, because names and characters are empty. All phenomena are empty and pure, because they are detached from the characteristics of conditions. Its spiritual illumination is inexhaustible, because its function is limitless. Retributions are not identical, because the karmic deeds performed differ. Cause and effect are distinct, because they are never cut off. Yet they are not real, because the nature of karma is like an illusion. Again, they are not cut off, because their activities are presently displayed. Nor can they be grasped, because they are ultimately empty. All phenomena are equal, because they are of one suchlike mark. Object and wisdom are without difference, because they are free from discrimination. The myriad phenomena are just empty, because their nature is unarisen. Therefore all discriminations are not separate from one’s own mind, and all objects are not separate from names and characteristics. If one understands the myriad phenomena but does not understand one’s own mind, there is no way for discrimination to be cut off. Thus the Laṅkāvatārasūtra says: ‘When that mind is extinguished, there is no vehicle and no rider; there being no vehicle established, I speak of the ekayāna.’ ‘That mind’ is the mind obtained by grasping at characteristics. ‘Ekayāna’ is the pure, unarisen mind free of characteristics. This mind can completely contain and carry all phenomena; therefore it is named the ekayāna.”
99.27
The Fayuan zhulin says: “Blocking the stream is not as good as damming its source; stirring boiling water is not as good as extinguishing the fire. Why is this? The source gives rise to water; if the source is not dammed, the water will not end. The fire boils the water; if the fire is not extinguished, how can the boiling cease? Therefore, one who dams the source has no need to block the stream, and it dries up of itself; one who extinguishes the fire has no need to stir the water, and it subsides of itself. Hence we know that the mind is the source and objects are the stream. If one does not examine the fundamental source of the mind, one merely revolves in pursuit of phenomena. Thought is like fire and events are like boiling water: if one does not control one's own mental ground, one merely drifts along with the stream of external objects. All these lose the root and are deluded about the source, following the stream and chasing after the branches. If one can頓 (suddenly) understand the mental ground and directly comprehend the mind-source, not seeking liberation from the dusts and not being bound to a single phenomenon, one can be said to have investigated the branches and met the root, traced the stream and found the source. Consequently, without effort it is accomplished of itself; without contrived action it is completed of itself. Revealing this one mind, the myriad phenomena are like mirrors.”
99.28
The Guixin lun says: “When discussing the nature of mind: If spoken of separately, each and every sentient being and Buddha takes the dharmadhātu as their body. Each and every one within Māyā’s womb is also like this; breadth and narrowness are both equal, without mutually obstructing one another. If spoken of collectively, each and every sentient being and Buddha is simultaneously within the womb; the Tathāgatas of the ten directions together share the one dharmakāya, mutually hidden and mutually manifest, mutually preserving and mutually supplanting, repeatedly manifesting within one another—all are the inconceivable dharmadhātu. When spoken of, it does not increase; when not spoken of, it does not decrease. The nature-ocean being like this, how could one speak of it being exhausted or unexhausted?”
99.29
The Liumiaomen says: “This is for persons of great capacity who skillfully understand the essentials of the Dharma: without relying on stages, they deeply illuminate the source of all phenomena, which is what is called the mind of sentient beings. All phenomena arise from the mind. If one can reflect back upon the nature of mind and cannot find the source of the mind, one will know that the myriad phenomena are all without root.”
99.30
The Dunxian wuwei men says: “First, discerning the mind: speech is mind, seeing is mind, hearing is mind, sensing is mind, knowing is mind. This is the first awakening. Each capable of knowing, as many minds as there are, all are the one mind; the one mind can pervade all places. Second, knowing the body: it is identical to insentient matter; the body knows neither pain nor itch, good nor bad; everything is mind, and has nothing to do with the body; the mind can become human or animal, the mind can become fish or bird. Third, breaking down the body of the four great elements: the body is emptiness; emptiness is non-arising; emptiness has no inside, outside, or middle, and is free of all characteristics. Fourth, breaking down the five aggregates: if the form aggregate exists, the other four aggregates are not empty; if the form aggregate does not exist, how could the other four aggregates exist? Fifth, seeing the nature and achieving Buddhahood: serenely and constantly abiding.”
99.31
The preface to the Shizhu jing says: “Because of spiritual illumination, it is comprehensively named the one mind. Because of objective supports, it is collectively termed the one phenomenon. If names change in accordance with numbers, they are vast and boundless; yet comprehended through the mind-phenomenon, they have never been two.”
99.32
The preface to the Shi'ermen lun says: “Those who compose treatises wish thereby to exhaust the source of the mind and penetrate its ultimate principle. If a single principle is not exhausted, then numerous differences will arise in confusion, leading to the divergence of deluded paths. If the single source is not plumbed, then multiple pathways will branch out, leaving traces of divergent directions. That divergent directions are not leveled and diverging paths are not eradicated is the sorrow of great beings.”
99.33
The preface to the Bore deng lun says: “Originally, the myriad things are non-existent and the one mind is like an illusion. Because the mind is like an illusion, though active, it is ever quiet. Because things are non-existent, though arising, they are unarisen. Therefore the sage speaks of the illusion-like mind reflecting non-existent things: understanding that things are not things, the nature of each and every thing is empty; knowing that the mind is without mind, the substance of each and every mind is still. A person of penetrating insight attains their ultimate convergence and forgets what they rely upon. Thereupon, conceptual proliferation, without waiting to be dispelled, is naturally eliminated; the contemplation gate of non-attainment, without borrowing cultivation, is already entered. Vast and boundless, it neither exits nor abides, without abiding and without reliance.”
99.34
The Huayan lun says: “Just as the great ocean possesses the virtue of purity and is able to reflect the seven golden mountains and the like, the mind-ocean of sentient beings reflects the six destinies and the four forms of birth, clearly and distinctly manifesting the mountains, rivers, the great earth, form, emptiness, light, darkness, and so forth.”
99.35
The Yuansheng lun says: “Originally it is the one mind, accumulating into the three realms. Ordinary beings are deluded and give rise to falsity; sages awaken and penetrate the true.”
99.36
A verse from the Tuoluoni sanmei famen says:
‘This Dharma is the highest among phenomena,
Just like Mount Sumeru.
This Dharma is the ocean among phenomena,
To which all streams converge.
This Dharma is the bright light among phenomena,
Just like the moon among the stars.
This Dharma is the lamp among phenomena,
Able to destroy boundless darkness.
This Dharma is the earth among phenomena,
Bearing and supporting throughout the ten directions.
This Dharma is the mother among phenomena,
Giving birth to the seed of all Buddhas.’
99.37
The Fahua yanmi states: 'The perfect interfusion of phenomenon and principle means that all various phenomena correspond to principle and pervade it. Taking the principle of tathatā as the great furnace and interfusing the myriad phenomena as the great smelting, the molten iron overflows without any different characteristics. If one opens the provisional and reveals the real, [showing that] everything is mind-only, one also takes initial interfusion as the fundamental: phenomenon and phenomenon are unobstructed. Layer upon layer they inter-reflect, just as in the painful retributions of the hells, where each body individually pervades. Such inconceivable, wondrous phenomena are originally so of themselves. Every Buddha awakens to this of Himself, whereas sentient beings do not know it. Now it is explained: this very knowing—the mind of sentient beings itself—is the Buddha's wisdom. The very phenomenon is profound and wondrous; entering the mind, it becomes contemplation.'
99.38
The Fahua xuanzan shu states: 'As the sūtra says: "At one time"—this is precisely the time of consciousness-only. In the mental consciousness of the two assemblies of speaker and listeners, it arises by transforming into the appearances of the three times. In reality it is the present; following the capacities of the mind, it transforms into short or long. When the matter has reached its conclusion, it is collectively termed "at one time." Just as what is seen in a dream is thought to be many lifetimes, yet in the state of waking it is consciousness-only and completely without real objects, so too the listeners' minds transforming the three periods of time are likewise only objects of the mental faculty, subsumed under the aggregate of formations not associated [with citta], the dharmadhātu, and the dharmāyatana. This expression "at one time" is: first, not definitively determined by the kṣaṇa; second, not definitively determined by continuation; third, not definitively determined by the four seasons, the six periods, the eight periods, the twelve periods, and so forth; fourth, not definitively determined by the number of years and seasons following the attainment of the Way—it is termed "at one time." It simply means that when the listeners' faculties have matured, they move the Buddha to speak for them; the speaker, out of compassion, discourses in response to their capacities; and when the matter of speaking and listening has concluded, it is collectively termed "at one time." That it is "not definitively determined by the kṣaṇa, etc." means: the faculties of the assembly listening to the Dharma may be dull, so although the speaking time is short, the time of listening and understanding is long; or the speaker takes a long time and the listeners also take a long time, such that in a single kṣaṇa they are still unable to understand—therefore it is not a kṣaṇa. That it is "also not definitively determined by continuation" means: if the speaker has attained dhāraṇī, in speaking the meaning of a single word, all is understood; or if the listener has attained purified ears and mind, when hearing a single word, they are able to understand everything—therefore it is not continuation. Because among the listeners in a single assembly faculties may be sharp or dull, the Tathāgata's spiritual power may either extend a brief thought into long eons or contract many eons into a brief thought. Being thus indefinite, the time is named collectively in terms of the completion of speaking and listening. That it is "also not definitively determined by the four seasons, the six periods, the eight periods, or the twelve periods" means: the single sun and single moon illuminate the four continents, yet long and short, warm and cold, near and far, day and night are indeterminate across the various directions, because two continents constantly generate functions simultaneously. Moreover, excepting those below, the higher heavens and so forth do not have these four seasons, eight periods, and so on. The sūtra is intended to circulate in higher realms and the various directions; if one spoke of the four seasons and so forth, it would not circulate universally. That it is "also not definitively determined by the number of years and seasons following the attainment of the Way" means: the retribution and transformation bodies of the Buddha seen by the ordinary persons and sages of the three vehicles differ in the length of their years, and the time since the attainment of the Way differs in proximity and distance.' Explanation: The above explanation—that it is not definitively determined by the time of a kṣaṇa, the time of continuation, the four seasons, six periods, eight periods, twelve periods, etc., nor by the number of years and seasons following the attainment of the Way, but is named 'at one time'—is because lengths are indeterminate and earlier and later have no definitive basis. Only by speaking of the 'one time' of mind-only can there be an established standard free from all faults, where phenomenon and principle correspond. It both eliminates feelings of grasping and rejecting and cuts off views of annihilation and permanence. Not only is 'at one time' interpreted as consciousness-only; in truth, myriad doctrines all return to the one mind. Then it accords with the teaching's source and deeply harmonizes with the esoteric purport, able to open right view and forever extinguish all doubts. Therefore a sūtra says: 'All phenomena take the limit of reality (bhūtakoṭi) as their established standard.' It also says: 'Only by means of the Great Vehicle do I explain it, causing them to attain all-aspect knowledge (sarvākārajñatā).' Thus we know that merely speaking of the Great is without fault. Now, as for 'Great Vehicle' (Mahāyāna), it is the vehicle of the one mind; 'vehicle' has the meaning of conveying. If we discuss conveying, how could it surpass the mind? Furthermore, if someone who does not recognize the mind listens to the Dharma or reads sūtras, they merely follow names and characteristics and do not grasp the purport of the scriptures. As Sengya said: 'Now hearing the words of the sūtras, phrase after phrase corresponds with the mind.' Again, the monk Facong, through hearing Master Huimin preach the Dharma, attained it in his own mind, vast and free of encumbrance, and so it was even when seeing all objects. If one does not contemplate the mind, one is entirely turned by external things. Therefore the Mahāyāna rudao anxin fa states: 'If one takes having rightness as rightness, there is that which is not right; if one takes having no rightness as rightness, then there is nothing that is not right. One gate of wisdom enters hundreds of thousands of gates of wisdom. Seeing a pillar and understanding it as a pillar, one grasps the characteristic of a pillar; not understanding it as a pillar, one contemplates that the mind is the phenomenon of the pillar, and there is no characteristic of a pillar. Therefore, seeing a pillar, one immediately attains the phenomenon of the pillar. All shapes and colors are likewise thus.' Hence a verse in the Avataṃsakasūtra says: 'All phenomena in the world / Only take the mind as master; / Following understanding they grasp various characteristics, / Inverted and not as it truly is.' A master of old also said: 'The multitudes of the six destinies / Depart through this gate, / Passing through a thousand eons without returning— / How utterly lamentable!' Thus we know that attaining the Way through the mind is like leaving [a room], which must be through the door. What doubt could there be?
99.39
The Baifa chao states: 'All things in the Great Vehicle are transformations of the mind. Therefore, apart from the mind, there are no other phenomena. That is, the myriad kinds of creations are none of them apart from the mind; how could thousands of types of arising words transcend the exterior of the mind?'
99.40
The Preface to the Contemplation of the Dharmadhātu states: 'The dharmadhātu is the fundamental substance of the body and mind of all sentient beings. From the origin onward, it has been spiritually luminous, thoroughly open, vast, empty, and tranquil—simply the realm of the one reality. It has no form or appearance, yet the great thousandfold [world] is arrayed within it; it has no boundaries, yet it contains the myriad existents. Manifest between the mind and eyes, its characteristics cannot be seen; resplendent within the dust of form, its principle cannot be divided. Without the eye of wisdom that penetrates phenomena and the luminous knowledge free from thoughts, one cannot see that one's own mind is so spiritually pervasive. Thereupon, matching the dharmadhātu-nature, the Avataṃsakasūtra was spoken, enabling all sentient beings to see within their own bodies the vast wisdom of the Tathāgata and realize the dharmadhātu. And so, even a single tip of a hair of the Buddha's body pervades all and contains all. Worlds are like this, sentient beings are like this, every speck of dust is like this, every thought-moment is like this, and every phenomenon is like this. There is not a single phenomenon that definitively possesses an intrinsic substance and stands independently.'
99.41
The Biography of Deva states: 'The Bodhisattva Deva was widely learned, deeply read, and unmatched in talent and eloquence. His fame resounded through India, and he was esteemed by all kingdoms. The only thing he felt ashamed of and worried over was that people did not believe in or accept his words. In that kingdom there was a great deva of wondrous efficacy, modeled in yellow gold, twenty feet in seated height, called Maheśvara. When people made supplications, he could grant their wishes in the present life. Deva went to the temple seeking to enter and pay homage. The temple keeper said: "The image of the god is supremely divine. If anyone sees it, not only do they not dare look straight at it, but it also causes them to lose their wits for a hundred days after retreating. You should just approach the gate and make your request; why must you see it?" Deva said: "If the god can truly be as you say, then let me see him. If he is not like that, how could he be one I wish to see?" The people of the time marveled at his spirit and submitted to his clear rectitude. Those who followed him into the temple numbered tens of thousands. Once Deva entered, the image of the god rolled its eyes and glared at him with fury. Deva asked: "The heavenly god is indeed divine, but why is he so petty? One should move people with spiritual essence and subdue beings with wisdom and virtue; yet you borrow gold for eyes and frequently roll glass to bewilder them—this is not what is expected." He immediately climbed a ladder and gouged out its eyes. At that time, all the onlookers felt doubt: "Why was Maheśvara cornered by a single petty brāhmaṇa? Could it be that his fame exceeds the reality and his reasoning has failed his words?" Deva explained to the multitude: "The spirit is far-reaching and great; therefore he tested me with immediate matters. I grasped his mind, and so climbed the heap of gold and removed the glass, to let you all know that the spirit does not depend on physical matter, and essence does not rely on form. I was not disrespectful, nor was the god humiliated." Having spoken, he left. That very night he sought various offerings, and early the next morning he respectfully sacrificed to the heavenly god. Deva's prior reputation was already weight, and added to this was his wisdom engaging in spiritual resonance; wherever his words reached, all responded like an echo. In a single night, the offerings and fine viands—whatever was required—were completely provided. Maheśvara assumed a physical body, some forty feet in height, with his left eye withered and sunken, and came to sit there. Looking over the offerings and viands, he sighed at what was unprecedented, commended Deva's virtuous power in being able to bring this about, and told him: "You have grasped my mind; others have grasped my form. You offer with mind; others present with matter. The one who knows and respects me is you; those who fear and deceive me are others. The offerings and viands you have presented are entirely good and beautiful. Yet there is only one thing I need; if you can give it to me, that would be true supreme giving." Deva said: "The god examines my mind; I obey your command alone." The god said: "What I lack is a left eye; if you can give it to me, you may gouge it out." Deva said: "I respectfully follow the heavenly command." He immediately used his left hand to gouge out his eye and give it to him. By the divine power of the heavenly god, as soon as it was gouged out, another grew in its place. The god demanded it incessantly, and from dawn until morning's end, Deva gouged out tens of thousands of eyes. The heavenly god praised him, saying: "Excellent, young brāhmaṇa! This is true supreme giving. What wish do you seek? It shall surely be as you desire." Deva said: "I receive illumination in the mind; I do not rely on the external. I only regret that the foolish and ignorant common folk do not know to believe and accept my words. If the god grants my wish, surely make my words not be spoken in vain. I make only this request; I need nothing else." The god said: "It shall surely be as you have requested." Thereupon Deva withdrew. He went to a monastery, received the precepts for going forth, shaved his hair, donned the Dharma robes, and traveled about propagating the transformation. In the capital of a great Indian kingdom, at a crossroads, he arranged a high seat and made three propositions, saying: "Among all sages, the Buddha-sage is foremost. Among all dharmas, the Buddha-Dharma is the most correct and foremost. Among all assemblies that rescue the world, the Buddha-saṃgha is foremost. If there is any disputant from the eight directions who can refute these words, I will cut off my head to apologize for my defeat. Why is that? Establishing a principle that is not clear is ignorance; a head of ignorance is not something I need, and cutting it off to apologize for defeat is not to be regretted in the least." Having heard these words, disputants from the eight directions also gathered and made a vow, saying: "If we are unequal to you, we too will cut off our heads; a head of ignorance is also not to be regretted." Deva said: "The Dharma I practice is benevolent toward all beings. If you are unequal, you need only shave your hair and beard to become my disciples; your heads will not be cut off." Having established this agreement, they each composed prestigious doctrines and set up comprehensive arguments to debate with him. Those whose wisdom was shallow and inclinations superficial were defeated in a single word; those whose wisdom was deep and inclinations far-reaching ran out of words and reasoning at most by the second day. Thereupon they all shaved their hair. In this way, day after day, the royal house sent robes and bowls, and by the end of three months, he had delivered over one hundred thousand people.' Explanation: 'Receiving illumination in the mind, not relying on the external'—if one truly acts according to these words, where can one go and not succeed? Thus his virtue could move the luminous spirit, gouge out the eye of Maheśvara, harmonize with people's minds in conversion, and deliver the minds of a hundred thousand non-Buddhists. He can truly be called an excellent physician who rescues the world, possessing wondrous arts for delivering people. If one does not attain this purport, how could compassionate vows be accomplished? Benefiting oneself and benefiting others—the principle is exhausted in this.
99.42
The Tiantai Commentary on the Amitāyus Sūtra says: 'Regarding speaking in terms of a single word, the commentary says: "What is practiced is as what is spoken. What is spoken is indeed the teaching. 'As' is indeed the principle. Practice is indeed practice. The Buddha is indeed the dharmakāya. Contemplation is indeed prajñā. Amitāyus is indeed liberation." One should know that penetrating the one is penetrating the three, and penetrating the three is penetrating the one. Within the one, one understands the immeasurable; within the immeasurable, one understands the one. Penetrating immeasurable meanings in a single word—how much more so in many words! How much more so in a single title! How much more so in a single sūtra! How much more so in all sūtras! Thus the sūtra says: "If one hears the name of the opening title, the merit obtained is beyond measure." If one does not understand in the manner described above, how could one obtain limitless merit?' The commentary explains: 'If one does not return to the one mind for understanding, how could one obtain limitless merit? Because immeasurable merit is fully possessed within the one mind. If separated from the mind, everything seen is incomplete, and entirely becomes perverse and inverted. Even if one possesses the gateways of practice, they all become restricted and partial.'
99.43
The Commentary on the Awakening of Faith says: 'Now, the true mind is vast and open, transcending words and images beyond fish trap and rabbit snare; profound and subtle, obliterating object and wisdom within subject and object. It is neither born nor extinguished, not moved by the four characteristics; it has neither coming nor going, and the three times cannot alter it. Yet, taking non-abiding as its nature, it branches off along different currents, rising or sinking according to delusion or awakening, arising and perishing at the mercy of causes and conditions. Although manifoldly surging and leaping, it has never moved from the source of the mind; although serenely reflecting and vacantly congealing, it has never diverged from karmic retribution. Therefore, it causes the nature to remain unchanged while undergoing conditioned origination, so that defilement and purity are perpetually distinguished; yet without abandoning conditions, it is immediately true, so that ordinary beings and sages are of one accord. It is just like the waves being none other than the movement of water, so that one distinguishes the waves right within the water; and water being none other than the wetness of the movement, so that one clarifies the water right within the waves. In this way, movement and stillness interpenetrate; the ultimate and conventional are both harmonized; and birth-and-death and nirvāṇa are evenly and equally threaded together.'
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- 宗鏡錄 — Classical Chinese