宗鏡錄 27.10

27.10

答。真如是泯相顯實相。不壞相而即泯故。得攝於生滅。已泯相而不存。故。但示於體也。生滅是攬理成事門。不壞理而成事故。得攝於真如。以成事而理不失故。具示於三大。體大者。真性深廣。凡聖染淨。皆以為依。故受大名。隨流加染而不增。返流除染而不減。又返流加淨而不增。隨流闕淨而不減。良以染淨之所不虧。始終之所不易。故云平等不增減也。相大者。二種如來藏不空之義。謂不異體之相。故云性德。如水八德。不異於水。用大者。謂隨染等幻。自然大用。報化二身。麁細之用。令諸眾生始成世善。終成出世善故也。下文顯之。何故唯言善。不云不善者。以不善法違真故。是所治故。非其用也。若爾。諸不善法。應離於真。釋云。亦不離真。以違真故。非其用也。鈔喻顯云。一心如水。真如如濕。生滅如波。是水濕相。即示水體。是真如門。是水波相。能示水之自體相用。濕為自體。八功德相為相。鑒像潤物為用。是生滅門。真如門是體。不說相用。生滅門是相用。故具說三大自體相用。又是知生滅是真如家相。真如是生滅家體。體相雖異。而不相離也。其猶波水離異。豈得水在波外耶。豈得水不與波為自體耶。所以疏云。起含不起者。且真如不起之門。舉體成於起動生滅之相。今起中含不起。猶水起成波。波含於水。於生滅門。由有起故。示相用二大。由含不起故。示於體大也。故能具示之。又云。真如門唯示體者。無相用可示故。生滅門具示三者。事理具足故。又云。如金莊嚴具者。真如隨緣成生滅。生滅無體即真如。猶真金隨工匠之緣。成諸器物。器物無體。即是真金。應立量云。真如生滅二門。是有法。互相攝故是宗。因云不相離故。同喻如金莊嚴具。又云。真不待立。俗不待遣者。一約真故無所遣。以俗即真故。二約真故不待立。即俗之真本現故。三約俗無所乖。真即俗故。四約俗不待立。即真之差別故。由是義故。不壞生滅門。說真如門。不壞真如門。說生滅門。良以二門唯一心故。是以真俗雙融。無障礙也。釋摩訶衍論云。依本論略具三門。一者。本法所依決定門。二者。根本攝末分際門。三者。建立二種摩訶衍門。論云。所言法者。謂眾生心者。即本法所依決定門。論云。是心即攝一切世間法。出世間法者。即是根本攝末分際門。論云。一法界心。總攝一切生滅門法。是故名為攝世間。總攝一切真如門法。是故名攝出世間。論云。依於此心。顯示摩訶衍義者。即是建立二種摩訶衍門。一者心真如門。二者心生滅門。一者一體摩訶衍。二者自體自相自用摩訶衍。作一法界。心真如門。即顯示一體摩訶衍法。作一法界。心生滅門。能示自體自相自用摩訶衍法。乃至依真如門。所趣入之摩訶衍法。唯立體名。依生滅門。所趣入之摩訶衍法。立自名。以真如門中無他相故。生滅門中有他相故。他謂一切不善品法。自謂一切清淨品法。若所對治他無。能對治自無故。唯言體。不說自焉。若所對治他有。能對治自有故。名言自不說體焉。又二種本法。各有十名。名通義別。一者名為廣大神王。此中有二。一者鳩那耶神王。二者遮毘佉羅神王。第一神王。住金剛山。一向出生吉祥神眾。第二神王。住大海中。遍通出生一切種種吉祥神眾。過患神眾。二種本法廣大神王亦復如是。一體本法。一向出生真如淨法。三自本法。自體自相自用。遍通。出生一切種種清白品法。染污品法。故自體契經中作如是說。文殊師利前白佛言。世尊。甚深極妙二種大乘。不覺同異。極疑眾心。如宜世尊。為眾更說。佛造作相。而告文殊言。善男子。如是二法。譬如金剛神王。及主海神王。其相各差別。謂如金剛神王。住金剛山。見諸境界。唯現金光。不現餘光。真如一心金剛神王。亦復如是。唯有淨法。無有餘法故。又如金剛王。唯出清淨眷屬。當不出生雜亂眷屬。真如一心。亦復如是。唯出生無垢清淨法故。復次譬如主海神王。住大海中。出生種種麁惡眷屬。種種善妙眷屬。生滅一心主海神王。亦復如是。出生一切染淨法故。二者名為大虛空王。此中有二。一者空自在空王。二者色自在空王。第一空王。以空容受而為自在。第二空王。以色容受而為自在。二種本法。亦復如是。一體空王。以無住處而為自在。三自空王。以有住處而為自在。故金剛三昧契經中作如是說。心如法理。自體空無。如彼空王。本無住處。一地契經中作如是說。一心法體。於諸障礙。無有障礙。令住諸法。譬如空王。於一切色得自在故。容受大種故。三者名出生龍王。此中有二。一者出生光明龍王。二者出生風水龍王。第一龍王。以淨光明而為依止。第二龍王。以風水德而為依止。二種本法出生龍王。亦復如是。一體本法。以純淨法而為其體。三自本法。以染淨法而為其德。故順理契經作如是說。一心本法。純一無雜。譬如光明龍王。以淨光明而為宮殿。以淨光明而為身相。以淨光明而為徒眾。無始契經中作如是說。譬如大海中。有大龍王。名曰出生風水。從其頭頂。出生澄水。從其尾末。出生㵱嵐。由是龍故。大海水常恒相續無有斷絕。一心龍王。亦復如是。能生一切差別平等種種諸法。常恒相續無有斷絕。四者名為如意珠藏。此中有二。一者金王如意。二者滿主如意。第一如意。唯出金剛。第二如意。具足出生善不善物。二種本法。亦復如是。一。體如意。唯生淨法。三自如意。通生染淨故。如如契經中作如是說。佛告金剛藏言。佛子。譬如金翅鳥王命終。然後其心入海。為如意珠。能生金沙。利益龍王。一心本法。亦復如是。能生真理。利益圓滿者。本性智契經中作如是說。譬如遮多梨鬼為報恩故。於萬劫為如意珠。利益海生。一心如意。亦復如是。能生長生死及涅槃法故。五者名為方等。此中有二。一者白毫方等。二者亂色方等。第一方等中。唯現前天像。第二方等中。通現五趣。如是二毫。眾生身分顯了分明。譬如明鏡。二種本法。亦復如是。故攝無量契經中作如是說。清淨法界。如白必薩伊尼羅。無盡法界。如亂必薩伊尼羅故。六者名為如來藏。此中有二。一者遠轉遠縛如來藏。二者與行與相如來藏。實際契經中作如是說。佛子。如來藏者。唯有覺者。唯有如如。離流轉因。離慮知縛。一一白白。是故名為如來之藏。楞伽契經中作如是說。如來藏者。為善不善因。受苦樂。與因俱。若生若滅。猶如技兒故。七者名為一法界。此中有二。一者純白一法界。二者無盡一法界。第一法界。如空劫時。第二法界。如住劫時。真如法界契經中作如是說。空種無礙。如空長時。遍種無礙。如有長時故。八者名為摩訶衍義。一者一體摩訶衍。二者自體自相自用摩訶衍。廣如前說。九者名為中實。此中有二。一者等住中實。二者別住中實。第一中實。如獨明珠。第二中實。如順明珠。中實契經中作如是說。離邊真心。若真如依。如異同珠。若生滅依。如同異珠故。十者名為一心。此中有二。一者是一。是一一心。二者是一切。是一一心。第一一心。隨所作立名。第二一心。隨能作立名。一心法契經中作如是說。爾時舍利弗白佛言。世尊。本地修多羅作如是唱。其心體性。非大非小。非法非非法。非同非異。非一非一切。何因緣故。今日自言。真如一心。因一故一。生滅一心。因多故一。將非世尊無有前後相違過耶。佛言。善男子。莫作是說。所以者何。心法非一。因所作一故。假名為一。心法非一切。因所作一切。故假名一切。而言一心。不說一切心者。隨能作心立其名故。乃至廣說。是名為十。如是十名。總諸佛一切法藏根本名字訖。故知總立一心。別含多義。真如門內。無自無他。生滅門中。有善有惡。隨緣開合雖異。約性一理無差。如上十門。義味方足。又開則無量無邊之義為宗。合即二門一心之法為要。二門之內。容萬義而不亂。無邊之義。同一心而混融。是以開合自在。立破無礙。開而不繁。合而不狹。立而無得。破而無失。是為馬鳴之妙術。起信之宗體也。所謂開合立破。而不繁不狹。無得無失者。良由即是心故。設離斯旨。無法施為。若論正宗。非多非一。如天台涅槃疏云。如是正業。不可言三。不可言一。言一則失用。言三則傷體。即體而用。即用而體。

Answer: Tathatā is the aspect that obliterates characteristics to reveal the true characteristic. Because it obliterates them without destroying characteristics, it can subsume arising-and-ceasing; because characteristics are already obliterated and do not remain, it only demonstrates the substance. Arising-and-ceasing is the aspect of gathering principle to form phenomena. Because phenomena are formed without destroying principle, it can subsume tathatā; because phenomena are formed without the loss of principle, it fully demonstrates the three great [aspects]. As for greatness of substance, the true nature is deep and vast, relied upon by both ordinary beings and sages, both the defiled and the pure; hence it receives the name 'great'. Flowing along with the stream, when defilements are added, it does not increase; going against the stream, when defilements are removed, it does not decrease. Moreover, going against the stream, when purity is added, it does not increase; flowing along with the stream, when purity is lacking, it does not decrease. Truly, because it is not diminished by defilement or purity and does not change from beginning to end, it is called 'equanimous, neither increasing nor decreasing'. As for greatness of characteristics, this is the meaning of the two kinds of tathāgatagarbha not being empty; that is, the characteristics are not distinct from the substance, hence called 'the virtues of the nature'—just as the eight virtues of water are not distinct from the water. As for greatness of function, it refers to the natural great function that conforms to the illusions of defilement and the like: the coarse and subtle functions of the reward and transformation bodies, which cause sentient beings first to accomplish worldly good, and ultimately to accomplish supramundane good. The text below clarifies this. Why does it only speak of good and not of non-good? Because non-good dharmas run counter to the real and are that which is to be cured, they are not its function. If so, should non-good dharmas be separate from the real? The explanation says: they are also not separate from the real; but because they run counter to the real, they are not its function. The subcommentary illustrates this with an analogy: 'The one mind is like water; tathatā is like moisture; arising-and-ceasing is like waves. This characteristic of water's moisture directly demonstrates the substance of the water: this is the tathatā aspect. These characteristics of water's waves can demonstrate the water's own substance, characteristics, and function: moisture is the substance itself; the characteristics of the eight virtues are the characteristics; reflecting images and moistening things is the function: this is the aspect of arising-and-ceasing.' The tathatā aspect is the substance and does not speak of characteristics and function; the arising-and-ceasing aspect is the characteristics and function, and therefore it fully speaks of the three great [aspects]: the substance itself, characteristics, and function. Furthermore, one knows that arising-and-ceasing is the characteristic belonging to tathatā, and tathatā is the substance belonging to arising-and-ceasing. Although substance and characteristics differ, they are not separate from each other. How could it be, like the separation of waves and water, that water exists outside the waves? How could water fail to serve as the substance of the waves? Therefore, when the commentary says 'arising contains non-arising': the aspect of tathatā's non-arising turns its entire substance into the characteristics of active arising-and-ceasing; now, arising contains non-arising, just as water rising up forms waves, and the waves contain the water. In the aspect of arising-and-ceasing, because there is arising, it demonstrates the two greats of characteristics and function; because it contains non-arising, it demonstrates the greatness of substance. Thus it can fully demonstrate them. It also says: 'The tathatā aspect only demonstrates substance because there are no characteristics and function that can be demonstrated; the arising-and-ceasing aspect fully demonstrates the three because both phenomena and principle are fully complete.' It also says: 'Like gold ornaments: tathatā accords with conditions to become arising-and-ceasing; arising-and-ceasing has no substance of its own and is directly tathatā. Just as genuine gold accords with the conditions of the artisan to become various vessels, and the vessels have no substance of their own, being directly genuine gold.' A formal inference should be formulated: The two aspects of tathatā and arising-and-ceasing are the subject (dharmin). Subsuming each other is the thesis (pratijñā). The reason (hetu) is: 'because they are not separate from each other.' The similar example (dṛṣṭānta) is: 'like gold ornaments.' It also says: 'The real does not await establishment, and the conventional does not await elimination.' First, with respect to the real, there is nothing to eliminate, because the conventional is directly the real. Second, with respect to the real, it does not await establishment, because the real that is identical with the conventional is fundamentally manifest. Third, with respect to the conventional, nothing is contrary, because the real is directly the conventional. Fourth, with respect to the conventional, it does not await establishment, because it is the distinctions of the real. For this reason, without destroying the aspect of arising-and-ceasing, one speaks of the tathatā aspect; without destroying the tathatā aspect, one speaks of the aspect of arising-and-ceasing. Truly, because the two aspects are only the one mind, the real and the conventional are mutually fused without obstruction. The Shi Moheyan lun says: 'Relying on the root treatise, it briefly possesses three aspects: first, the aspect of the definitive reliance of the root dharma; second, the aspect of the root subsuming the branch boundaries; third, the aspect of establishing the two kinds of Mahāyāna.' When the treatise says: 'That which is called "dharma" refers to the mind of sentient beings,' this is the aspect of the definitive reliance of the root dharma. When the treatise says: 'This mind subsumes all worldly dharmas and supramundane dharmas,' this is the aspect of the root subsuming the branch boundaries. When the treatise says: 'The mind of the one dharmadhātu comprehensively subsumes all dharmas of the arising-and-ceasing aspect, and is therefore called subsuming the worldly; it comprehensively subsumes all dharmas of the tathatā aspect, and is therefore called subsuming the supramundane.' When the treatise says: 'Relying on this mind, the meaning of Mahāyāna is revealed,' this is the aspect of establishing the two kinds of Mahāyāna: first, the aspect of the mind as tathatā; second, the aspect of the mind as arising-and-ceasing. The first is the Mahāyāna of one substance; the second is the Mahāyāna of its own substance, its own characteristics, and its own function. Serving as the one dharmadhātu, the aspect of the mind as tathatā reveals the dharma of the Mahāyāna of one substance; serving as the one dharmadhātu, the aspect of the mind as arising-and-ceasing can demonstrate the dharma of the Mahāyāna of its own substance, its own characteristics, and its own function. And so on, until: relying on the tathatā aspect, the Mahāyāna dharma that is entered is designated solely with the name 'substance'; relying on the arising-and-ceasing aspect, the Mahāyāna dharma that is entered is designated with the name 'self [nature]'. This is because within the tathatā aspect there are no other-characteristics, while within the arising-and-ceasing aspect there are other-characteristics. 'Other' refers to all dharmas belonging to the category of non-good; 'self' refers to all dharmas belonging to the category of pure dharmas. If the 'other' to be cured does not exist, the 'self' that cures does not exist; therefore it only speaks of substance and does not speak of self. If the 'other' to be cured exists, the 'self' that cures exists; therefore it is named 'self' and does not speak of substance. Furthermore, the two kinds of root dharmas each have ten names, where the names are shared but the meanings differ. The first is called the Vast Divine King. In this there are two: first, the divine king Guṇāya; second, the divine king Javakhara. The first divine king dwells on Mount Vajra, giving rise exclusively to hosts of auspicious spirits. The second divine king dwells in the great ocean, universally giving rise to all kinds of auspicious spirit hosts and faulted spirit hosts. The vast divine kings of the two kinds of root dharmas are also like this: the root dharma of one substance exclusively gives rise to pure dharmas of tathatā; the root dharma of the three self-[aspects]—its own substance, its own characteristics, and its own function—universally gives rise to all kinds of pure and defiled dharmas. Therefore, it is said in the Sutra on One's Own Substance: 'Mañjuśrī stepped forward and said to the Buddha: "World-Honoured One, regarding the two kinds of Mahāyāna, which are extremely profound and wonderful, people do not perceive their sameness and difference, and extreme doubts arise in the minds of the assembly. Please, World-Honoured One, explain them further for the assembly." The Buddha assumed an appropriate posture and addressed Mañjuśrī, saying: "Good son, these two dharmas are like the vajra divine king and the ocean-ruling divine king: their characteristics are each distinct. As the vajra divine king dwells on Mount Vajra, observing all realms, he displays only golden light and displays no other light; the vajra divine king of the one mind of tathatā is also like this, having only pure dharmas and having no other dharmas. Furthermore, as the vajra king only brings forth a pure retinue and certainly does not bring forth a chaotic retinue, the one mind of tathatā is also like this, only bringing forth spotless, pure dharmas. Furthermore, like the ocean-ruling divine king who dwells in the great ocean, bringing forth various coarse and evil retinues as well as various good and wonderful retinues, the ocean-ruling divine king of the one mind of arising-and-ceasing is also like this, bringing forth all defiled and pure dharmas." The second is called the Great Space King. In this there are two: first, the Space King of Mastery over Emptiness; second, the Space King of Mastery over Form. The first space king takes the containment of space as his mastery; the second space king takes the containment of form as his mastery. The two kinds of root dharmas are also like this: the space king of one substance takes having no abode as mastery; the space king of the three self-[aspects] takes having an abode as mastery. Therefore, it is said in the Vajrasamādhi Sūtra: "The mind is like the principle of phenomena, empty and non-existent in its own substance; like that space king, it fundamentally has no abode." It is said in the Sutra of the One Ground: "The dharma substance of the one mind has no obstruction with respect to obstructions, causing all dharmas to abide—just as the space king attains mastery over all forms, because it accommodates the great elements." The third is called the Dragon King of Giving Rise. In this there are two: first, the dragon king who gives rise to radiance; second, the dragon king who gives rise to wind and water. The first dragon king relies on pure radiance; the second dragon king relies on the virtues of wind and water. The dragon kings of giving rise of the two kinds of root dharmas are also like this: the root dharma of one substance takes purely pure dharmas as its substance; the root dharma of the three self-[aspects] takes defiled and pure dharmas as its virtues. Therefore, the Sutra Conforming to Principle says: "The root dharma of the one mind is pure and unmixed, just as the dragon king of radiance takes pure radiance as his palace, pure radiance as the appearance of his body, and pure radiance as his followers." It is said in the Beginningless Sutra: "Just as in the great ocean there is a great dragon king named Giving Rise to Wind and Water, from whose crown clear water is brought forth, and from the tip of whose tail fierce gales are brought forth; because of this dragon, the water of the great ocean is continuous eternally without interruption—the dragon king of the one mind is also like this, able to produce all distinct and equanimous dharmas of various kinds, continuous eternally without interruption." The fourth is called the Treasury of Wish-Fulfilling Jewels. In this there are two: first, the Gold King Wish-Fulfilling [Jewel]; second, the Full Master Wish-Fulfilling [Jewel]. The first wish-fulfilling [jewel] only brings forth diamonds; the second wish-fulfilling [jewel] fully brings forth both good and non-good things. The two kinds of root dharmas are also like this: the wish-fulfilling [jewel] of one substance only generates pure dharmas; the wish-fulfilling [jewel] of the three self-[aspects] universally generates both defiled and pure ones. Therefore, the Suchness Sutra says: "The Buddha told Vajragarbha: 'Son of the Buddha, just as when the garuḍa king dies, his heart afterwards enters the ocean and becomes a wish-fulfilling jewel that can produce gold sand to benefit dragon kings, the root dharma of the one mind is also like this, able to produce true principle to benefit those who are fulfilled.'" It is said in the Sutra on the Wisdom of Original Nature: "Just as the Cātari ghost, in order to repay kindness, becomes a wish-fulfilling jewel for ten thousand kalpas to benefit ocean creatures, the wish-fulfilling [jewel] of the one mind is also like this, able to nurture and develop the dharmas of saṃsāra and nirvāṇa." The fifth is called the Universal. In this there are two: first, the universal of the white curl; second, the universal of variegated colors. In the first universal, only divine images appear; in the second universal, all five destinies appear. Such two curls are distinctly clear on the bodies of sentient beings, like bright mirrors. The two kinds of root dharmas are also like this. Therefore, it is said in the Sutra Subsuming the Immeasurable: "The pure dharmadhātu is like the white visanīla; the inexhaustible dharmadhātu is like the variegated visanīla." The sixth is called the Tathāgatagarbha. In this there are two: first, the tathāgatagarbha that transcends transmigration and bondage; second, the tathāgatagarbha that is accompanied by activities and characteristics. The Sutra of the Limit of Reality says: "Son of the Buddha, the tathāgatagarbha is solely the Awakened One, solely suchness; free from the causes of transmigration, free from the bondage of conceptual cognition, each and every one pure and white—therefore it is called the treasury of the Tathāgata." The Laṅkāvatārasūtra says: "The tathāgatagarbha is the cause of both good and non-good; it experiences suffering and pleasure, is conjoined with causes, and whether arising or ceasing, is like a performer." The seventh is called the One Dharmadhātu. In this there are two: first, the purely white one dharmadhātu; second, the inexhaustible one dharmadhātu. The first dharmadhātu is like the period of the kalpa of emptiness; the second dharmadhātu is like the period of the kalpa of abiding. It is said in the Tathatā Dharmadhātu Sūtra: "The empty seed is unobstructed, like empty long periods; the all-pervading seed is unobstructed, like existent long periods." The eighth is called the Meaning of Mahāyāna. First, the Mahāyāna of one substance; second, the Mahāyāna of its own substance, its own characteristics, and its own function, as explained extensively above. The ninth is called the Middle Reality. In this there are two: first, the middle reality of equal abiding; second, the middle reality of distinct abiding. The first middle reality is like a solitary bright jewel; the second middle reality is like a conforming bright jewel. It is said in the Sutra of the Middle Reality: "The true mind free from extremes: if it is the reliance of tathatā, it is like a jewel of difference within identity; if it is the reliance of arising-and-ceasing, it is like a jewel of identity within difference." The tenth is called the One Mind. In this there are two: first, the one mind that is one; second, the one mind that is all. The first one mind is named according to what is produced; the second one mind is named according to that which produces. It is said in the Sutra of the Dharma of the One Mind: "At that time, Śāriputra said to the Buddha: 'World-Honoured One, the sutra of the original ground declares: "The nature of that mind's substance is neither large nor small, neither dharma nor non-dharma, neither identical nor different, neither one nor all." For what reason do you today say of yourself: "The one mind of tathatā is one because of oneness; the one mind of arising-and-ceasing is one because of multiplicity?" Might there not be an error of mutual contradiction between earlier and later, World-Honoured One?' The Buddha said: 'Good son, do not speak thus. Why is that? The dharma of the mind is not one; because that which is produced is one, it is provisionally named one. The dharma of the mind is not all; because that which is produced is all, it is provisionally named all. When speaking of the one mind and not speaking of all minds, it is named according to the mind that produces,' and so on, extensively. These are called the ten. These ten names comprehensively complete the root names of all dharma treasuries of all buddhas. Therefore, know that while comprehensively establishing the one mind, it individually contains many meanings. Within the tathatā aspect, there is neither self nor other; within the arising-and-ceasing aspect, there is both good and evil. Although opening and closing according to conditions differ, in terms of nature the one principle is without discrepancy. Only with the ten aspects above are the meaning and flavor fully complete. Furthermore, when opened, immeasurable and boundless meanings constitute the source; when closed, the dharma of the two aspects and one mind constitutes the essential. Within the two aspects, ten thousand meanings are accommodated without confusion; boundless meanings are blended into the one mind. Therefore, opening and closing are sovereign, and establishing and refuting are unobstructed: opening without being diffuse, closing without being narrow, establishing without acquisition, refuting without loss. This is the wondrous skill of Aśvaghoṣa, the central substance of the Awakening of Faith. That which is called opening and closing, establishing and refuting, without being diffuse or narrow, and without acquisition or loss, is truly because it is directly this mind. If one departs from this purport, no dharma can be implemented. If we discuss the definitive source, it is neither many nor one. As the Tiantai commentary on the Mahāparinirvāṇasūtra says: 'Such right karma cannot be called three, nor can it be called one. To call it one loses the function; to call it three harms the substance. Directly the substance is the function; directly the function is the substance.'