宗鏡錄 29.9.3

29.9.3

故云千經萬論。 皆是言心。 豈止宗鏡耶。 如法華經云。 為一大事因緣故出現於世。 凡言大者。 莫越於心。 於五大之中虛空最大。 尚為心之所含。 故首楞嚴經云。 空生大覺中。 如海一漚發。 又云。 寂照含虛空。 此大非對數量稱大。 又非形待稱大。 故云一大事。 又此一非一。 如法句經頌云。 森羅及萬像。 一法之所印。 一亦不為一。 為欲破諸數。 是知諸佛出世。 祖師西來。 皆明斯旨。 非為別事矣。 起信鈔云。 一心該於萬有。 萬有不出一心者。 此但意在出體。 不在收於萬法。 恐存物外之見。 故總該之。 然諸教中。 皆說萬法一心。 而淺深有異。 今約五教。 略而辯之。 一愚人法聲聞教。 假說一心。 謂世出世間染淨等法。 皆由心造業之所感故。 若推徵。 則一心之義不成。 以立前境。 故云假說。 二大乘權教。 明異熟賴耶以為一心。 三界萬法唯識變故。 三終教。 說如來藏以為一心。 識境諸法皆如夢故。 四頓教。 泯絕染淨以說一心。 為破諸數假名故。 五圓教。 總該萬有以為一心。 事理本末無別異故。 如上所說。 前淺後深。 淺不至深。 深必該淺。 所以宗鏡雖備引五教一心證明。 唯指歸圓教一心。 總攝前故。 又如鈔云。 一心為如來所說法之根本者。 蓋緣如來依此一心而成就故。 是則信解行證。 皆依此心。 從微至著。 未甞離此。 若離於心得成佛者。 無有是處。 離此有說者。 皆外道教也。 所以起信論云。 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。 疏釋云。 辯法功能。 以其此心體相無礙。 染淨同依。 隨流返流。 唯轉此心。 是故惹隨染成於不覺。 則攝世間法。 若不變之本覺。 及返流之始覺。 則攝出世間法。 此猶約生滅門中辯。 若約真如門者。 則鎔融含攝。 染淨不殊。 如上所指。 盡理無過。 然一切染淨之法。 法無自立。 唯心所轉。 是知因心成法。 法豈非心。 所依既全是心。 能依何得有異。 以能依從所依起故。 如波從水起。 器自金成。 本末皆同。 體用無際。 法苑義林云。 遍詳諸教。 所說一切唯識。 不過五種。 一境唯識。 阿毘達磨經頌云。 鬼傍生人天。 各隨其所應。 等事心異故。 許義非真實。 如是等文。 但說唯識所觀境者。 皆境唯識。 二教唯識。 由自心執著等頌。 皆教唯識。 三理唯識。 三十頌云。 是諸識轉變。 分別所分別。 由此彼皆無。 故一切唯識。 如是成立唯識道理。 皆理唯識。 四行唯識。 菩薩於定位等頌。 四種尋思如實等。 皆行唯識。 五果唯識。 佛地經言。 大圓鏡智。 諸處境識皆於中現。 又如來功德莊嚴經頌云。 如來無垢識。 是淨無漏界。 解脫一切障。 圓鏡智相應。 如是諸說。 唯識得果。 皆果唯識。 此中所說境教理行果等。 五種唯識。 總攝一切唯識皆盡。 然諸教中就義隨機。 於境唯識種種異說。 或依所執以辯唯識。 楞伽經頌云。 由自心執著。 心似外境現。 以彼境非有。 是故說唯心。 但依執心虛妄現故。 或依有漏以明唯識。 華嚴經云。 三界唯心。 就於世間說唯識故。 或依所執及隨有為。 以辯唯識。 三十頌云。 由假說我法。 有種種相轉。 彼依識所變。 依識自體起。 或依有情以辯唯識。 無垢稱經云。 心清淨故。 有情清淨。 心雜染故。 有情雜染。 或依一切無有諸法。 以辯唯識。 解深密經云。 諸識所緣。 唯識所現。 或隨指事以辯唯識。 阿毘達磨論。 引契經頌云。 鬼傍生人天。 各隨其所應。 隨指一事辯唯識故。 如是等說無量教門。 類攝諸教理義盡者。 唯第五教。 總說一切為唯識故。 乃至辯名離合會釋者。 離者別也。

Therefore it is said that the thousands of sūtras and ten thousands of treatises all speak of citta. How could it be limited to this Mirror of the Source alone? As the Lotus Sūtra says: "It is for the sake of the one great causal condition that [the Buddhas] appear in the world." Whenever "great" is spoken of, nothing exceeds citta. Among the five great elements, space is the greatest, yet it is still contained within citta. Thus the Śūraṅgamasūtra says: "Space arises within the great awakening like a single bubble breaking out on the ocean." It also says: "Quiet illumination encompasses empty space." This "great" is not termed great in contrast to quantity, nor is it termed great in relational comparison. Therefore it is called the "one great matter." Furthermore, this "one" is not [a numerical] one. As a verse in the Dharmapada says: / "The myriad phenomena and ten thousand forms / Are imprinted by the one Dharma. / The one is also not a one; / It is in order to shatter all numbers." / From this one knows that the appearance of the Buddhas in the world and the ancestral masters' coming from the West were all to illuminate this principle, not for any other matter. The Commentary on the Awakening of Faith says: "That the one mind subsumes the myriad existents and the myriad existents do not go beyond the one mind is intended merely to reveal the substance, not to encompass the myriad phenomena. Fearing that there might remain a view of [things existing] outside phenomena, it therefore universally subsumes them." However, in the various teachings, all speak of the myriad phenomena as the one mind, yet with differences of depth and shallowness. Now, according to the five teachings, we briefly analyze them: First, the Dharma for fools, the Śrāvaka Teaching, provisionally speaks of the one mind, meaning that both mundane and supramundane, defiled and pure phenomena, are all induced by the karma created by citta. If one investigates and examines it, the meaning of the one mind is not established; because it posits objective spheres before it, it is called "provisional speech." Second, the Mahāyāna Provisional Teaching elucidates the vipākālayavijñāna as the one mind, because the myriad phenomena of the three realms are transformations of vijñāna alone. Third, the Final Teaching speaks of the tathāgatagarbha as the one mind, because the phenomena of consciousness and objective spheres are all like a dream. Fourth, the Sudden Teaching obliterates defilement and purity to speak of the one mind, in order to shatter all numbers and provisional designations. Fifth, the Perfect Teaching universally subsumes the myriad existents as the one mind, because phenomenon and principle, root and branch, have no distinction. As explained above, the earlier are shallow and the later are deep. The shallow does not reach the deep, but the deep necessarily subsumes the shallow. Therefore, although the Mirror of the Source comprehensively cites the one mind across the five teachings as proof, it points ultimately to the one mind of the Perfect Teaching, because it comprehensively integrates what precedes it. Furthermore, as the Commentary says: "The one mind is the root of the Dharma spoken by the Tathāgata, because it is by relying on this one mind that the Tathāgata accomplishes [enlightenment]." Thus, faith, understanding, practice, and realization all rely on this citta. From the subtle to the manifest, it has never departed from this. If it were possible to attain Buddhahood apart from citta, there is no such possibility. Whatever is taught apart from this is all the teaching of outsiders. Therefore the Awakening of Faith says: "That which is called 'Dharma' refers to the citta of sentient beings. This citta subsumes all mundane and supramundane dharmas. Relying on this citta, the meaning of Mahāyāna is revealed." The subcommentary explains: "Analyzing the function of the Dharma: Because the substance and characteristics of this citta are unhindered, defilement and purity rely on it alike. Going along with the flow or returning against the flow is solely the turning of this citta. Therefore, if it is drawn along by defilement to become non-awakening, it then subsumes mundane dharmas; if it is the unchanging original awakening and the initial awakening that returns against the flow, it then subsumes supramundane dharmas." This is still analyzed in terms of the gate of arising and ceasing. If it is considered in terms of the gate of tathatā, then it blends and encompasses, and defilement and purity are not distinct. What was indicated above exhausts the principle without fault. Yet regarding all defiled and pure dharmas, dharmas have no independent standing of their own; they are solely turned by citta. Hence we know that dharmas are formed because of citta—how could dharmas not be citta? Since that which is relied upon is entirely citta, how could that which relies be different? For that which relies arises from that which is relied upon. Just as waves arise from water and vessels are formed from gold, root and branch are both identical, and substance and function are boundless. The Fayuan yilin [zhang] says: "Thoroughly examining the various teachings, all vijñaptimātra spoken of does not exceed five kinds: First, vijñaptimātra of the objective sphere. A verse of the Abhidharmasūtra says: / 'Pretas, animals, humans, and devas, / Each according to what is appropriate to them, / Have different minds regarding the same matter; / Therefore it is admitted that the object is not real.' / Passages such as this, which only speak of the objective sphere contemplated by vijñaptimātra, are all vijñaptimātra of the objective sphere. Second, vijñaptimātra of teaching: verses such as 'Owing to the clinging of one's own citta' are all vijñaptimātra of teaching. Third, vijñaptimātra of principle: the Triṃśikā says: / 'These consciousnesses transform; / Discriminating and that which is discriminated, / Because of this, both are non-existent; / Therefore, all is vijñaptimātra.' / In this way establishing the principle of vijñaptimātra is vijñaptimātra of principle. Fourth, vijñaptimātra of practice: verses such as 'Bodhisattvas in the fixed state' and the four kinds of thorough search into things as they truly are are all vijñaptimātra of practice. Fifth, vijñaptimātra of fruit: the Buddhabhūmisūtra says: 'In the great round mirror wisdom, the consciousnesses of all sense-bases and objective spheres are all manifested therein.' Also, a verse of the Tathāgataguṇālaṃkārasūtra says: / 'The immaculate consciousness of the Tathāgata / Is the pure, uncontaminated realm, / Liberated from all obstructions, / Associated with the round mirror wisdom.' / Teachings such as these, concerning the attainment of the fruit through vijñaptimātra, are all vijñaptimātra of fruit. The five kinds of vijñaptimātra spoken of here—objective sphere, teaching, principle, practice, and fruit—comprehensively encompass all vijñaptimātra without remainder. However, in the various teachings, according to the meaning and in adaptation to capacities, there are various different explanations regarding vijñaptimātra of the objective sphere: Some elucidate vijñaptimātra by relying on what is clung to: a verse in the Laṅkāvatārasūtra says: / 'Owing to the clinging of one's own citta, / Citta appears like external objective spheres; / Since those objective spheres do not exist, / Therefore it is said to be citta-alone.' / This is solely relying on the clinging citta to explain false appearance. Some illuminate vijñaptimātra by relying on the contaminated: the Avataṃsakasūtra says: 'The three realms are citta-alone,' which speaks of vijñaptimātra with respect to the mundane world. Some elucidate vijñaptimātra by relying on what is clung to and according with the conditioned: the Triṃśikā says: / 'Due to the provisional designation of self and dharmas, / Various characteristics transform; / They rely on the transformation of vijñāna, / And arise relying on the self-substance of vijñāna.' / Some elucidate vijñaptimātra by relying on sentient beings: the Vimalakīrtinirdeśasūtra says: 'Because the mind is pure, sentient beings are pure; because the mind is defiled, sentient beings are defiled.' Some elucidate vijñaptimātra by relying on all dharmas being non-existent: the Saṃdhinirmocanasūtra says: 'The cognitive objects of the consciousnesses are solely the manifestations of vijñāna.' Some elucidate vijñaptimātra according to pointing to particular matters: the Abhidharma treatise cites a scriptural verse: / 'Pretas, animals, humans, and devas, / Each according to what is appropriate to them' / —which elucidates vijñaptimātra by pointing to a single matter. For such innumerable gates of teaching, that which categorizes and subsumes the principles and meanings of all the teachings completely is only the fifth teaching, because it universally explains that all things are vijñaptimātra. Moving on to analyzing the terms by separation, combination, and integrated explanation: 'separation' means distinction.