宗鏡錄 11.7

11.7

答。森羅影現。皆唯心之本宗。差別跡分。盡唯識之妙性。唯識之性。略有二種。一者虛妄。即遍計所執。二者真實。即圓成實。於前唯識性。所遣清淨。於後唯識性。所證清淨。又有二種。一者世俗。即依他起。二者勝義。即圓成實。於前所斷清淨。於後所得清淨。又相即依他起。該有為之門。性即圓成實。通無漏之道。又色。即依他起之相。空。即圓成實之性。斯則虛實真俗。性相有空。徹本窮原。皆唯識性矣。慈恩云。識性識相。皆不離心。心所心王。以識為主。歸心泯相。總言唯識。唯遮境有。執有者。喪其真。識簡心空。滯空者。乖其實。是以佛心如海。無一流而不入。佛心如鏡。無一像而不生。佛心如珠。無一寶而不雨。佛心如地。無一種而不成。萬像現於法身。諸義生於般若。則一文一字。一念一塵。皆入不二之法門。盡住不思議解脫矣。如金剛三昧經云。若住大海。則括眾流。住於一味。則攝諸味。無行經偈云。菩提非菩提。佛陀非佛陀。若知是一相。是為世間導。故知能了此一際無相之宗。可為明為導。為師為匠。普救群迷。不憩化城。直至寶所。故經云。常樂觀寂滅。一相無有二。其心不增減。現無量神力。又華嚴經出現品云。佛子。譬如有大經卷。量等三千大千世界。書寫三千大千世界中事。一切皆盡。乃至此大經卷。雖復量等大千世界。而全住在一微塵中。如一微塵。一切微塵皆亦如是。時有一人。智慧明達。具足成就清淨天眼。見此經卷。在微塵內。於諸眾生。無少利益。即作是念。我當以精進力。破彼微塵。出此經卷。令得饒益一切眾生。作是念已。即起方便。破彼微塵。出此大經。令諸眾生。普得饒益。如於一塵。一切微塵應知悉然。佛子。如來智慧。亦復如是。無量無礙。普能利益一切眾生。具足在於眾生身中。但諸凡愚。妄想執著。不知不覺。不得利益。爾時如來。以無障礙清淨智眼。普觀法界一切眾生。而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。愚癡迷惑。不知不見。我當教以聖道。令其永離妄想執著。自於身中。得見如來廣大智慧與佛無異。即教彼眾生修習聖道。令離妄想。離妄想已。證得如來無量智慧。利益安樂。一切眾生。釋曰。大千經卷者。即如來智慧。在一微塵中。即是全在一眾生心中。一切微塵。皆亦如是。即一切法界眾生皆含佛智。以情塵自隔。不能內照。空埋金藏抂蔽靈臺。如鬪沒額珠。醉迷衣寶。不因指示。何以發明。故先德云。破塵出卷者。恒沙佛法。一心中曉。是知水未入海則不醎。薪未入火則不燒。境未歸心則不等。但以宗鏡收之。萬法皆同一照。是非俱泯。逆順同歸。無一心而非佛心。無一事而非佛事。未見剎那頃。不是如來得菩提時。無有芥子許。非是菩薩捨身命處。故先德云。心非境外故無得。境非心外故無相。即心是境故甚深。即境是心故難入。如肇法師云。即事無不異。即空無不一。極上窮下。齊以一觀。乃應平等也。台教云。如地無差別。草木若干。若干無若干。無若干若干。又如約心論法。約法論心。心有諸數。法無諸數。心不離法。法不離心。無數而數。數而無數耳。所以起信論云。復次真如。依言說分別。有二種義。云何為二。一者如實空。以能究竟顯實故。二者如實不空。以有自體具足無漏性功德故。所言空者。從本已來。一切染法。不相應故。謂離一切法差別之相。以無虛妄心念故。當知真如自性。非有相。非無相。非非有相。非非無相。非有無俱相。非一相。非異相。非非一相。非非異相。非一異俱相。乃至總說。一切眾生。以有妄心念念分別。皆不相應。故說為空。若離妄心。實無可空故。所言不空者。以顯法體空無妄故。即是真心。常恒不變。淨法滿足。則名不空。亦無有相可取。以離念境界。唯證相應故。真如者。古釋云。遣妄曰真。顯理曰如。觀和尚拂此義云。無法非真。何有妄可遣耶。則真非真矣。無法不如。何稱理可顯耶。故如非如矣。斯則無遣無立。為非安立之真如矣。此釋甚妙。故信心銘云。良由取捨。所以不如。立即是取。遣即是捨。今無遣無立。道自玄會矣。豈有真妄當情乎。如百論序云。儻然靡據。而事不失真。蕭焉無寄。而理自玄會。反本之道。著于茲矣。可謂無心合道。理事俱通。又真如自相。唯離念境界。則不可以有無思。故云非有相。非無相。非非有相。非非無相。非有無俱相。何者。若有二。可得名俱。今有即無故。則有外無無可與有俱。今無即有故。則無無外有可與無俱故。亦有亦無。相違不立。言不俱不立者。若定有有無。遮彼有無。有俱非句。今有即無。何有非無。今無即有。何有非有。故雙非亦寂。故知言亡四句。無句可亡。了此無句。即真亡矣。

Answer: The dense array of manifestations are entirely the fundamental source of one mind; the differentiated traces that divide are wholly the wondrous nature of consciousness-only. The nature of consciousness-only is briefly of two kinds: the first is false and deceptive, which is the parikalpita [nature]; the second is true and real, which is the pariniṣpanna [nature]. In regard to the former nature of consciousness-only, there is the purity of what is eliminated; in regard to the latter nature of consciousness-only, there is the purity of what is realized. Furthermore, there are two kinds: the first is conventional, which is the paratantra [nature]; the second is ultimate, which is the pariniṣpanna [nature]. In regard to the former, there is the purity of what is severed; in regard to the latter, there is the purity of what is attained. Moreover, characteristics are the paratantra, covering the gateway of the conditioned; the nature is the pariniṣpanna, pervading the path of the untainted. Furthermore, form is the characteristic of the paratantra; emptiness is the nature of the pariniṣpanna. Thus, the false and the real, the ultimate and the conventional, nature and characteristics, existence and emptiness—when their roots are penetrated and their source exhausted—are all the nature of consciousness-only. Ci'en says: "The nature of consciousness and the characteristics of consciousness are both not separate from citta. Mental factors and the king of citta take consciousness as primary. Returning to citta and extinguishing characteristics is collectively called 'consciousness-only.' 'Only' excludes the existence of external objects: those who grasp at existence lose the truth. 'Consciousness' selects against citta being empty: those who stagnate in emptiness contradict reality." Therefore, the Buddha-mind is like an ocean: there is no stream that does not flow into it. The Buddha-mind is like a mirror: there is no image that is not produced [in it]. The Buddha-mind is like a wish-fulfilling jewel: there is no treasure that it does not rain down. The Buddha-mind is like the earth: there is no seed that does not reach fruition. The myriad images manifest in the dharmakāya; all principles are born from prajñā. Thus a single phrase, a single character, a single thought, a single dust particle—all enter the non-dual Dharma gate and entirely dwell in inconceivable liberation. As the Vajrasamādhi-sūtra says: "If one dwells in the great ocean, one embraces all streams; if one dwells in the single taste, one subsumes all tastes." A verse from the Wuxing jing says: "Bodhi is not bodhi; / The Buddha is not the Buddha. / If one knows that it is of one characteristic, / one is a guide for the world." Therefore, know that one who can comprehend this source of the single realm of marklessness can be an illumination and a guide, a master and a craftsman, universally rescuing the multitude of the confused, not resting in the conjured city, but going straight to the place of jewels. Hence the sūtra says: "Always delighting in observing cessation, / of one characteristic without duality, / their mind neither increases nor decreases, / manifesting immeasurable spiritual power." Furthermore, the "Manifestation" chapter of the Avataṃsaka-sūtra says: "O Sons of the Buddha! For example, suppose there is a great scripture scroll, whose measure equals the trichiliocosm, recording the events in the trichiliocosm completely and entirely… and furthermore, this great scripture scroll, though measuring equally to the great chiliocosm, completely resides inside a single dust particle. Just as in a single dust particle, so it is in all dust particles. At that time there is a person whose wisdom is bright and penetrating, completely accomplished with the pure divine eye. Seeing this scripture scroll inside the dust particle bringing not the slightest benefit to the multitude of sentient beings, he then thinks: 'With the power of diligence I should break that dust particle and bring forth this scripture scroll, causing all sentient beings to be abundantly benefited.' Having thought thus, he forthwith applies skillful means, breaks that dust particle, and brings forth this great scripture, causing all sentient beings to be universally and abundantly benefited. Just as in a single dust particle, so it should be known for all dust particles. O Sons of the Buddha! The tathāgata's wisdom is also like this: immeasurable and unhindered, universally able to benefit all sentient beings, fully present within the bodies of sentient beings. Yet ordinary fools, falsely conceptualizing and clinging, are unaware and unperceiving, failing to gain the benefit. At that time the Tathāgata, with unhindered pure eyes of wisdom, universally contemplates all sentient beings throughout the dharmadhātu and speaks these words: 'How wondrous! How wondrous! How is it that these sentient beings possess the tathāgata's wisdom, yet in stupidity and confusion, neither know nor see it? I should teach them the noble path, causing them to forever abandon false conceptualization and grasping, so that within their own bodies they can see the Tathāgata's vast wisdom as no different from the Buddha.' He then teaches those sentient beings to practice the noble path, causing them to abandon false conceptualization. Having abandoned false conceptualization, they realize the Tathāgata's immeasurable wisdom, benefiting and bringing peace and happiness to all sentient beings." Explanation: The scripture scroll of the chiliocosm is the Tathāgata's wisdom; being inside a single dust particle means being entirely inside the citta of a single sentient being. That all dust particles are also like this means that all sentient beings in the dharmadhātu contain the Buddha-wisdom. Because they are alienated by the dust of emotions, they cannot illuminate within, burying the golden store in vain and unjustly obscuring the numinous platform. It is like the jewel sinking into the forehead during battle, or the drunkard confused about the jewel in his clothes; without pointing it out, how could it be brought to light? Hence an earlier worthy said: "Breaking the dust particle and bringing forth the scroll means understanding the Buddha-dharmas, numerous as the sands of the Ganges, in the one mind." Thus we know that if water has not entered the sea it is not salty, if firewood has not entered the fire it does not burn, and if objects have not returned to citta they are not equal. But when gathered by the mirror of the source, the myriad dharmas share the same single illumination: right and wrong are both extinguished, adversity and favor return to the same [source]. There is no one mind that is not the Buddha-mind; there is no single deed that is not a Buddha-deed. Never has a single kṣaṇa been seen that is not the time of the Tathāgata attaining bodhi; there is not the space of a mustard seed that is not where a bodhisattva has renounced body and life. Therefore an earlier worthy said: "Because citta is not outside of objects, there is nothing to be attained. Because objects are not outside of citta, there are no characteristics. Since citta is precisely objects, it is profoundly deep. Since objects are precisely citta, it is difficult to enter." As Master Zhao said: "In terms of phenomena, none are not different; in terms of emptiness, none are not one. Reaching the utmost above and exhausting the bottom below, aligning them in a single contemplation, one then accords with equality." The Tiantai teaching says: "Just as the earth has no distinctions, yet grass and trees are various; various yet not various, not various yet various." Furthermore, it is like discussing dharmas in terms of citta, and discussing citta in terms of dharmas: citta has various mental factors, while dharmas do not have various mental factors. Citta is not separate from dharmas, and dharmas are not separate from citta: without count yet counted, counted yet without count. Therefore, the Awakening of Faith says: "Furthermore, tathatā, depending on verbal discrimination, has two meanings. What are the two? The first is truly empty, because it can definitively reveal the real. The second is truly non-empty, because it possesses its own substance, fully endowed with untainted qualities of the nature. That which is called 'empty' means that from the beginning it has never been associated with any defiled dharmas; that is, it is free from the differentiated characteristics of all dharmas, because there are no false thoughts of citta. One should know that the self-nature of tathatā is not the characteristic of existence, not the characteristic of non-existence, not the characteristic of neither existence, not the characteristic of neither non-existence, and not the characteristic of both existence and non-existence together; it is not the characteristic of oneness, not the characteristic of difference, not the characteristic of neither oneness, not the characteristic of neither difference, and not the characteristic of both oneness and difference together... To speak in summary, because all sentient beings have false minds that discriminate thought after thought, none of these correspond [to it], and therefore it is called empty. If one is free from the false mind, there is truly nothing to be emptied. That which is called 'non-empty' means that since the substance of dharmas is revealed to be empty and devoid of falsehood, it is precisely the true mind, eternal and unchanging, replete with pure dharmas, and is therefore called non-empty. Nor is there any characteristic that can be grasped, because the realm free from thought corresponds only to realization." Regarding tathatā, an ancient commentary states: "Eliminating falsehood is called 'true' (tatha); revealing the principle is called 'thus' (tā)." Venerable Guan refuted this meaning, saying: "No dharma is not true; what falsehood is there to eliminate? Then 'true' is not true. No dharma is not thus; what principle is there that can be revealed? Therefore 'thus' is not thus." This, then, without elimination and without establishment, is the non-established tathatā. This explanation is extremely wondrous. Hence the Xinxin ming says: "Truly because of grasping and rejecting, therefore it is not thus." Establishment is grasping; elimination is rejecting. Now, without elimination and without establishment, the Way is spontaneously and profoundly met. How could there be truth and falsehood presenting themselves to consciousness? As the Preface to the Śataśāstra says: "Carefree and without support, yet phenomena do not lose their truth; serene and without lodging, yet the principle is spontaneously and profoundly met. The path of returning to the root is manifest herein." This can be called having no mind and according with the Way, with principle and phenomena both penetrating. Furthermore, the intrinsic characteristic of tathatā is solely a realm free from thought, and thus cannot be conceptualized in terms of existence or non-existence. Therefore it is said: "Not the characteristic of existence, not the characteristic of non-existence, not the characteristic of neither existence, not the characteristic of neither non-existence, and not the characteristic of both existence and non-existence together." Why is this? If there were two, they could be called "together." But now existence is precisely non-existence; hence outside of existence there is no non-existence that could be together with existence. Now non-existence is precisely existence; hence without non-existence there is no external existence that could be together with non-existence. Therefore, both existing and not existing are mutually contradictory and cannot be established. As for the statement that "neither" cannot be established: if there were definitively existence and non-existence, then negating that existence and non-existence would yield the clause of "neither." But now existence is precisely non-existence; what is there that is not non-existence? Now non-existence is precisely existence; what is there that is not existence? Therefore, both negations are also tranquil. Hence we know that words extinguish the four clauses, and there is no clause that can be extinguished. Comprehending this absence of clauses is true extinction.