宗鏡錄 99.38

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?