真心直說 1.27

1.27

Someone asked: "As stated earlier, when delusion ceases, the true mind appears before one. Yet when delusion has not yet ceased, should one only rest delusion and perform the practice of no-mind, or are there other methods that can remedy the various delusions?"
I answered: "The primary and the auxiliary are different. Taking no-mind to cease delusion is primary; practicing various good deeds is auxiliary. It is like a bright mirror covered with dust: although one wipes it with the strength of one's hands, it still requires fine medicine to polish it before the radiance appears. The dust and dirt are the afflictions; the strength of the hands is the practice of no-mind; the polishing medicine is the various good deeds; the mirror's radiance is the true mind. The *Dàshéng qǐxìn lùn* says: 'Furthermore, regarding those who generate the mind through the perfection of faith, what kinds of mind do they generate? Briefly speaking, there are three kinds. What are the three? The first is the straight mind, because of rightly contemplating the dharma of tathatā. The second is the profound mind, because of gathering all good deeds. The third is the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings.' Question: 'Above it was said that the dharmadhātu has a single characteristic and the Buddha's essence is not dual; why not merely contemplate tathatā, instead of also having recourse to learning all good deeds?' Answer: 'It is like a great maṇi jewel whose essence and nature are bright and pure, yet it has the dross and defilement of mineral impurities. Even if a person contemplates the jewel's nature, if he does not use various skillful means to polish and refine it, in the end he will not obtain purity. Because defilements are immeasurable and pervade all dharmas, one cultivates all good deeds. In this way, the dharma of tathatā has an essence and nature that are empty and pure, yet it has immeasurable defilements of affliction. Even if a person contemplates tathatā, if he does not use various skillful means to perfume and practice, he will likewise not obtain purity. Because defilements are immeasurable and pervade all dharmas, one cultivates all good deeds as remedies. If a person cultivates all good dharmas, he naturally accords with and returns to the dharma of tathatā.' Based on what is discussed here, taking the resting of the deluded mind is primary, and cultivating all good dharmas is auxiliary. If when cultivating good deeds one accords with no-mind, one will not grasp at cause and effect; if one grasps at cause and effect, one will fall into the retribution of ordinary humans and gods, find it difficult to realize tathatā, and fail to escape saṃsāra. If one accords with no-mind, it is indeed an essential technique for realizing tathatā as an upāya to escape saṃsāra, and in addition one obtains vast merit. The *Vajracchedikā-prajñāpāramitā-sūtra* says: 'Subhūti, if a bodhisattva gives without abiding in characteristics, his merit is immeasurable.' Today we see worldly students who, as soon as they know there is an original buddhadhātu, rely on their natural endowment and do not practice various good deeds. Not only do they fail to comprehend the true mind, but they also turn into indolent people. They cannot even escape the evil destinies, much less escape saṃsāra! This view is a great error."