宗鏡錄 99.26

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.”