宗鏡錄 18.7

18.7

答。二乘見真。但是空理。空理非法身。不得立自體之名。菩薩見真。實是法身。法身常在。故得別立自體緣集名也。菩薩或未知。未知故須折伏也。是故三種緣集不亡。所以法身不現。又遠大師云。緣集義者。統唯一種。或分為二。約真妄開。一妄緣集。三界虛妄。唯一心作。如夢所見。但是妄心解。二真緣集。一切諸法。皆真心起。如夢所見。皆報心作。或約心識說三。一就事緣集。從其事識。起一切法。二妄緣集。從其妄緣。起一切法。三真緣集。真識體中。具過一切恒沙性德。互相集成。故言緣集。又從真識。起一切法。故經說言。若無如來藏識。七識不住。不得厭苦。樂求涅槃。由如來藏。故起諸法。又就有為無為說三。即一有為緣集。二無為緣集。三具二緣集。

Answer: When the two vehicles see the real, it is merely the principle of emptiness; the principle of emptiness is not the dharmakāya, so it cannot establish the name of 'fundamental essence.' When bodhisattvas see the real, it is truly the dharmakāya; the dharmakāya is eternally present, hence it can separately establish the name of 'condition-aggregations of the fundamental essence.' Bodhisattvas may not yet know it, and because they do not yet know it, they must be subdued. Therefore, when the three kinds of condition-aggregations do not perish, the dharmakāya does not manifest. Furthermore, Master [Hui]yuan said: 'As for the meaning of condition-aggregation, it is fundamentally only of one kind, or divided into two when opened according to the real and the false. First, false condition-aggregation: the three realms are false and are made solely by the one mind, like what is seen in a dream is only the understanding of the false mind. Second, true condition-aggregation: all dharmas arise from the true citta, like what is seen in a dream is all produced by the recompense citta. Or, three are explained in terms of citta and consciousness: First, condition-aggregation in terms of phenomenal objects: all dharmas arise from their phenomenal-object consciousness. Second, false condition-aggregation: all dharmas arise from their false conditions. Third, true condition-aggregation: within the substance of the true consciousness, it possesses nature-virtues exceeding all the sands of the Ganges, which mutually aggregate together; hence it is called condition-aggregation. Furthermore, all dharmas arise from the true consciousness; hence the sūtra says: "If there were no tathāgatagarbha-consciousness, the seven consciousnesses would not abide, and one could not loathe suffering and joyfully seek nirvāṇa." Because of the tathāgatagarbha, all dharmas arise. Furthermore, three are explained in terms of the conditioned and the unconditioned: namely, first, conditioned condition-aggregation; second, unconditioned condition-aggregation; and third, condition-aggregation possessing both.'