金剛經纂要刊定記 1.26

1.26

一、真空。言鏡心等者。以要言之，上句即真性離緣，下句即緣無自性，大約如此。若其委明，應先略配，後當廣釋。略配者。此兩句中，鏡像是喻，心色是法，本淨元空通於法喻。以鏡喻於心，以像喻於色，像是鏡之所現，如色是心之所現。鏡雖現像其像元空，即顯鏡本淨也。心雖現色其色元空，即顯心本淨也。言本淨者即是性淨，通因果凡聖故。故《華嚴》云：「非識所能識，亦非心境界，其性本清淨，開示諸群生。」此略指配也。若廣釋者。鏡即人間所用之鏡，然有塵薶不堪用者，有雖淨而在匣者，有淨無塵垢挂之高臺萬像斯鑒者。今取後者為喻。心者性相二宗所說各異。相宗說者，或以集起為心，唯第八識集諸種子起現行故。或以緣慮為心，通於八識俱能緣慮自分境故。然此所說但是有為生滅，非今所喻。性宗說者，即如來藏，本源自性清淨心也。然今所明正是此心，以是迷悟根本、凡聖通依、世出世間皆不離此。所以《起信論》中立為大乘法體。故論云：「摩訶衍者，一法，二義。」所言法者謂眾生心，是心則攝一切世間出世間法，依於此心顯示摩訶衍義。又云依一心法有二種門：一者心真如門，二者心生滅門。是二種門皆各總攝一切法。此義云何？以是二門不相離故，以真如門是通相，故攝一切。生滅門雖是別相，以是即真如之生滅，亦攝一切。以此二門同依一心為源，則知萬法不出此心。

1. Ultimate Emptiness. Regarding the phrase "mirror, mind, and so forth": in short, the upper clause means the true nature transcends conditioning, and the lower clause means conditions lack intrinsic nature; this is the broad outline. If one is to explain it in detail, one should first assign [the terms] briefly and afterwards explain them at length. Regarding the brief assignment: in these two clauses, mirror and image are the vehicle of the metaphor, and mind and form are the Dharma; "originally pure" and "fundamentally empty" apply to both the Dharma and the metaphor. Using the mirror to metaphorize the mind and the image to metaphorize form, just as the image is manifested by the mirror, so form is manifested by the mind. Although the mirror manifests images, those images are fundamentally empty, which precisely reveals that the mirror is originally pure. Although the mind manifests form, that form is fundamentally empty, which precisely reveals that the mind is originally pure. "Originally pure" means purity of nature, because it pervades cause and effect, ordinary beings and nobles. Therefore, the *Avataṃsaka Sūtra* states: "It is not what consciousness can cognize, nor is it the sphere of the mind; its nature is originally pure, which is revealed to all living beings." This is the brief assignment. As for the extensive explanation: the mirror is the mirror used in the human realm; yet there are those buried in dust and unfit for use, there are those that are pure yet kept in a box, and there are those pure and free from defiling dust, hung upon a high terrace to mirror myriad images. Here we take the latter as the metaphor. As for the mind, what is explained by the Nature and Characteristics traditions differs. When the Characteristics tradition explains it, they either take "aggregating and arising" as mind, because only the eighth consciousness aggregates all seeds to give rise to active manifestations; or they take "object-directed cognitive deliberation" as mind, which pervades all eight consciousnesses because all are capable of cognizing and deliberating upon their respective objective spheres. However, what is explained in this way is merely saṃskṛta arising and ceasing, and is not what is metaphorized here. When the Nature tradition explains it, it is the tathāgatagarbha, the original, intrinsically pure mind. What is clarified here is precisely this mind, because it is the root of delusion and awakening, upon which both ordinary beings and nobles universally depend, and neither the mundane nor the supramundane departs from it. Therefore, in the *Treatise on the Awakening of Faith*, it is established as the body of the Mahāyāna Dharma. Hence the treatise states: "The Mahāyāna consists of one Dharma and two meanings." What is called the "Dharma" refers to the mind of sentient beings; this mind subsumes all mundane and supramundane dharmas, and based on this mind, the meaning of Mahāyāna is revealed. It also states that based on the Dharma of the One Mind there are two gates: the first is the gate of the mind as tathatā, and the second is the gate of the mind as arising and ceasing. These two gates each subsume all dharmas. What is the meaning of this? Because these two gates are inseparable: the gate of tathatā is the universal characteristic and therefore subsumes all; although the gate of arising and ceasing is the particular characteristic, because it is the arising and ceasing that is identical to tathatā, it also subsumes all. Since these two gates identically take the One Mind as their source, one knows that the myriad dharmas do not fall outside this mind.