Heart Sutra (起信論一心二門大意)

The Great Meaning of the One Mind and Two Gates in the Awakening of Faith

Composed by Zhi Kai of Yangzhou

The One Mind as the fundamental realm is neither principle nor phenomena. Because it is not principle, it wholly gives rise to the myriad phenomena. Because it is not phenomena, it entirely merges into a single taste of principle.

Through this oneness of taste, essence and characteristics are equal—this is called the Gate of True Suchness. Through the arising of myriad phenomena, causes and effects are differentiated—this is called the Gate of Production and Extinction.

Because equality is none other than the equality within differentiation, the Gate of True Suchness also encompasses essence, function, cause, and effect. Because differentiation is none other than the differentiation within equality, the Gate of Production and Extinction also reveals the intrinsic purity of self-nature.

Thus, each of these two gates includes all phenomena.

Therefore, those who realize the source of this One Mind— without moving their body, they reach the realms of the ten directions; entering this universal gate, without shifting a single thought, they exhaust the three incalculable eons.

Manjushri, the Dharma King, eternally abides in the causal position, yet is still called the Mother of Awakening. Avalokiteshvara, the Great Being, having already realized the fruit of virtue, yet turns back to the world of affliction.

I, fortunate to be born in the eastern frontier, have merely encountered these ancient teachings. Though I lament not having seen the Buddha, I rejoice in glimpsing this profound principle. Humbly, with a dull mind, I trace the traces of the Sages, composing a verse of four lines to convey the meaning of the Two Gates. May it shine like the sun and moon, and be transmitted through the ages.

Thus, the verse says:

Explanation: The first occurrence of the word "equality" refers to the One Mind and the Dharma-Realm, which is the essential foundation of all phenomena. In all things, this essence runs through the two gates as their core principle, which is why the Treatise says: "Based on the One Mind, there are two gates: the Gate of Suchness and the Gate of Birth-and-Death. These two gates each encompass all worldly and transcendent dharmas." It also says: "The Mind of Suchness is the great totality of the Dharma-Realm, the essence of all teachings." Since it is the totality and is equal, it is called "equality." The second occurrence of "equality" refers to the Gate of Suchness, which is the universal essence of both sentient and insentient beings, and the basis for purity and impurity. The One Mind and the Dharma-Realm are completely quiescent, far beyond conceptual designation, ultimately equal, with no distinction between subject and object, and no difference between essence and characteristics. Thus, the Treatise says: "Therefore, all dharmas from the very beginning... are ultimately equal, without change or destruction, and are only the One Mind, hence called Suchness." Since this essence is undifferentiated, it is called "equality."

Question: Is there any difference between the "One Mind" and "Suchness"? Explanation: The One Mind and the Dharma-Realm encompass both cause and effect, principle and phenomena, as the essential core—hence the name "One Mind." The Gate of Suchness holds that cause and effect, principle and phenomena are equal and of a single flavor, transcending conceptual designations, as a universal essence—hence the name "Suchness." Thus, the One Mind includes all principles and phenomena but is not itself a principle or phenomenon; it is forcibly called "One Mind." Suchness directly points to the principle-essence, which is still and beyond conceptual designations; we provisionally use words to call it "Suchness."

In the second line, "the equal and undifferentiated" refers to the gate of Suchness, while "the differentiated" refers to the gate of arising and ceasing. Within the gate of arising and ceasing, there is the inherently pure original enlightenment. This means that although the One Mind, the realm of reality, is inherently unmoving in its own nature, it moves and transforms in response to conditions, causing the various phenomena themselves to appear distinct from one another. Thus, what is originally unmoving and equal becomes differentiated. This is like water and waves: though water is still by nature, waves arise and create differences. Hence the term "differentiated." The Treatise says: "The gate of arising and ceasing is based on the Tathagata-garbha, and therefore there is the mind that arises and ceases." It also says: "The self-nature itself is original enlightenment."

Now, regarding the differences in the third passage: The "upper difference" refers to the original awakening within the gate of arising and ceasing itself. The "lower difference" refers to ignorance, karma, and so forth within the gate of arising and ceasing.

This means that when awakening follows ignorance, it does not lose its own nature. It remains unmoving itself, yet complies with ignorance. Ignorance stirs it, transforming it into karma, turning consciousness, and countless other manifestations—hence the term "difference." As the Treatise says: "Because of ignoring, the mind stirs; this is called karma. Awakening is unmoving; motion brings suffering. The result is not separate from its cause, and so on."

Also, a Sutra states: "Inconceivable perfuming and inconceivable transformation are the cause of manifest consciousness." Another Sutra says: "Just as a single medicine takes on different flavors wherever it flows."

Question: What is the difference between the originally pure awakening and awakening that follows ignorance? And what is the difference between awakening that follows ignorance and original ignorance itself?

Explanation: The mind of the Tathagata-womb, in its aspect of being unmoving by nature, is called "originally pure awakening." The same womb-mind, in its aspect of complying with the movement of ignorance, is called "awakening that follows ignorance." The aspect of self-movement is called "original ignorance."

For example: Water, which is wet by nature, has the aspect of being unmoving itself while not losing its wetness. Waves stirred by the wind have the aspect of moving because they comply with ignorance, transforming into shifting waves. The wind that raises the waves has the aspect of self-movement, causing the water to move.

Similarly, the single mind-womb is exactly the same. Because it is unmoving by nature, it is inherently buddha. Because it complies with ignorance and moves, it appears as an ordinary person. Thus, when one realizes the source of mind, the ordinary ignorance-following movement ceases, and one attains the perfect awakening of the four wisdoms. With this awakening, the self-moving ignorance is extinguished—just as when the wind stops, the waves return to water, and the wind is permanently stilled. One should understand this accordingly.

The first three lines explain how the One Mind flows through cyclic existence. The fourth line concludes: "The One Mind flows and evolves." As the *Root-End Sutra* says: "This very Dharmakaya, flowing through the five realms, is called a sentient being." Another sutra verse states: "Ignorance has the greatest power— It stirs the entire Dharma-realm And pervades all birth and death."

In the opening sentence of the second line, "superior difference" refers to the myriad forms like the countless sands of the Ganges, while "inferior difference" refers to the original enlightened nature inherent to the self. This means that when the mind of sentient beings is stirred by ignorance, they first awaken to the fundamental source of their single mind—through the inner influence of their original enlightenment and the outer assistance of Buddhas and Bodhisattvas—and thus revive the pure activity of that original enlightenment. Therefore, this is called "difference within difference." Hence, the Treatise says: Because the deluded mind has conditions for aversion and seeking, it then makes contact with true suchness, believes in its own nature, recognizes that the mind moves due to ignorance, that there are no external objects, and cultivates the path of abandoning them.

The second line discusses the superior and the equal aspects. The "superior" refers to the inherently pure enlightened nature. The "equal" refers to the principle of Suchness in the mind. Once you have faith in your own mind's oneness, this unwavering faith is called the stage of the Ten Faiths. Having established this decisive faith, you then further understand the source of the one mind. This firm understanding of the mind is the stage of the Ten Understandings. With this decisive understanding, you then initiate conduct in harmony with the one mind, developing practical actions. This firm conduct is the stage of the Ten Practices. The practices cultivated at this stage are all aligned with the source of the one mind, leaving nothing uncovered. Therefore, with a vast intention, you dedicate all these practices to three realms: the realm of truth, the realm of all Buddhas, and the realm of all sentient beings. These three are called the three objects of dedication. This firm dedication is the stage of the Ten Dedications. Because of this firm dedication, the four roots of virtue are established, which are the wholesome qualities of discernment. This firm virtue is the four roots of virtue. With these roots firm, with a mind foremost in the world, without interruption, you enter the stage of first seeing the truth. At this point, you first experience a partial realization of the one mind's nature. This nature of the oneness of mind pervades all things, so it is called "filling the entire realm of reality." Since it pervades all things, it is called "equal." Therefore, the text says: "By truly knowing that there is no prior state, various skillful means arise to engage in conduct aligned with it, and so on."

In the third passage, the "upper equality" refers to the Mind's True Suchness Gate, while the "lower equality" likewise refers to the One Mind and the Dharma Realm. That is, having reached the stage of seeing the truth, one first realizes the nature of the One Mind, then gradually cultivates the method of separation and returns to the state of vajra. When the three kinds of practice are exhausted within a single thought, perfect wisdom arises, ignorance is extinguished, and natural karma produces inconceivable functions. This is called ultimate enlightenment. This ultimate enlightenment is the Buddha of Initial Enlightenment. Since ultimate enlightenment is the one principle of Mind, the wisdom of Initial Enlightenment returns to be identical with Original Enlightenment. Because Initial and Original are not two, they merge with True Suchness in stillness and oneness. Thus the Treatise says: "Initial Enlightenment is identical with Original Enlightenment," and also says: "In reality, there is no distinction of Initial Enlightenment, because the four marks exist simultaneously yet have no independent existence—originally equal, one single enlightenment." Since the wisdom of Original Enlightenment merges with True Suchness and the Dharma Realm is one mark, with no distinction between knower and known, one returns to the source of the One Mind and attains the body of universal fullness. This is called the One Dharma Body. This great Dharma Body pervades the ten directions without exception and reaches across the three times without omission. All sentient beings see it constantly yet do not recognize it—hence they cry out morning and evening: "I take refuge in the eternal Three Jewels." Thus the Great Nirvana Sutra says: "All beings in the ten directions' worlds see the World-Honored One's pure and wondrous Dharma Body." It also says: "The endless, equal, wondrous Dharma Realm is entirely filled with the Tathagata's body—without grasping, without recollection, eternally still; it is the refuge of all." And this Treatise says: "The mark of freedom from thought is equal to the realm of space, pervading everything without exception; the Dharma Realm's one mark is precisely the Tathagata's equal Dharma Body."