宗鏡錄 10.15

10.15

答。若約因緣對待門。以法相宗。即本識為鏡。如楞伽經云。譬如明鏡。現眾色像。現識處現。亦復如是。現識。即第八識。以法性宗。即如來藏為鏡。如起。信論云。復次覺體相者。有四種大義。與虛空等。猶如淨鏡。又占察善惡經。立二種觀門。為鈍根人。立唯心識觀。為利根人。立真如實觀。又起信論云。心若馳散。即當攝來令住正念。其正念者。當知唯心。無外境界。即復此心。亦無自相。念念不可得故。若唯心識觀。及正念。唯心。當法相宗。若真如實觀。與其心念念不可得。即法性宗。若約法性融通門。皆歸一旨。無復分別。今論正宗。取勝而言。約法性宗說。若總包含。如海納川。以本攝末。豈唯性相。無有一法而遺所照。

Answer: If considered in terms of the gateway of causes, conditions, and correlative opposition, according to the Dharmalakṣaṇa school, the fundamental consciousness is itself the mirror. As the Laṅkāvatārasūtra says: 'Just as a bright mirror reflects all physical forms, so too does manifestation occur in the manifesting consciousness.' The manifesting consciousness is the eighth consciousness. According to the Dharmatā school, the tathāgatagarbha is itself the mirror. As the Awakening of Faith says: 'Furthermore, the characteristics of the substance of awakening have four great meanings, being equal to empty space, just like a pure mirror.' Moreover, the Scripture on the Divination of the Retribution of Good and Evil Karma establishes two kinds of contemplation gateways: for people of dull faculties, it establishes the contemplation of mind-and-consciousness-only; for people of sharp faculties, it establishes the contemplation of the reality of tathatā. Furthermore, the Awakening of Faith says: 'If the mind wanders and scatters, one should immediately bring it back and cause it to abide in right mindfulness. As for that right mindfulness, one should know that it is citta-only, with no external objective realms. Furthermore, this very citta also has no self-characteristic, for thought to thought it is unobtainable.' If it is the contemplation of mind-and-consciousness-only and the right mindfulness of citta-only, this corresponds to the Dharmalakṣaṇa school. If it is the contemplation of the reality of tathatā and that mind being unobtainable thought to thought, this is the Dharmatā school. If considered in terms of the gateway of the interpenetration and fusion of the Dharmatā, all return to a single purport, with no further differentiation. Now, discussing the principal source and speaking in terms of supremacy, it is explained according to the Dharmatā school. But if comprehensively subsuming all, it is like the ocean receiving all rivers: taking the root to gather the branches, how could it be limited to nature and characteristics? There is not a single phenomenon that is left out of what is illuminated.