宗鏡錄 29.9.4

29.9.4

合者同也。 諸經論各各別說諸觀等名。 今合解云。 但是唯識之差別義。 非體異也。 一名有三十二類。 華嚴等經中遮境唯識。 名為唯心。 辯中邊論。 遮邊執路。 名為中道。 般若經中明簡擇性。 名為般若。 法華經中明究竟運載。 名曰一乘。 此之四名。 通能所觀。 若約真俗境觀者。 正智唯真。 加行後得。 並通真俗。 若言證者。 後得唯俗。 勝鬘經中。 遮餘虛妄。 名一實諦。 顯法根本。 亦名一依。 由空而證。 又是空性。 亦名為空。 彰異出纏。 顯攝佛德。 佛從中出。 名如來藏。 明體不染貞實法性。 名自性清淨心。 功德自體。 亦名法身。 能出四乘。 能入二乘。 亦名一乘。 與法華一乘別。 無垢稱經。 遮理有差別。 名不二法門。 大慧經中。 表無起盡。 亦名不生不滅。 涅槃經中。 彰法身因。 多名佛性。 離縛解脫。 亦名涅槃。 楞伽經中。 表離言說。 名不思議。 瑜伽等中。 顯不可施設。 名非安立。 攝大乘等。 顯此遍常等。 名圓成實。 對法論等。 明非妄倒。 名曰真如。 此之十五類名。 唯所觀理。 唯真智境。 恐文繁廣。 略舉爾所。 非更無也。 謂諸法界。 法性。 不虛妄性。 不變異性。 平等性。 離生性。 法定。 法住。 法位。 真際。 虛空界。 無我。 勝義不思議界等。 乃至瑜伽論中。 施設非施設淺深異故。 名為安立非安立諦。 即勝鬘經有作四聖諦。 無作四聖諦。 涅槃經中。 亦名勝義世俗二諦。 乃至解深密等。 顯一切法有無事理種類差別。 名為三性。 顯三俱無遍計所執。 亦名三無性。 又瑜伽等中。 明離繫之方便。 亦名三解脫門。 表印深理。 名三無生忍。 大智度論。 顯示差別。 名四悉檀。 諸論以後觀細。 亦名四如實智。 仁王經中位別印可。 亦名五忍。 如是一切。 雖異名說。 皆是此中唯識境智差別名也。 又或說因果體。 俱一識作用。 成多。 一類菩薩義。 或因果俱說二。 決擇分中有心地說。 謂本識及轉識。 或唯因說三。 辯中邊論頌云。 識生變似義。 有情我及了。 或因果俱說三。 三十唯識論云。 謂異熟思量。 及了別境識。 多異熟性。 故偏說之。 阿陀那名。 理通果。 或唯果說。 四佛地經等。 說四智品。 或因果俱說（此處闕第五義。 諸本皆無）六隨順小乘經中說六識。 或因果俱說七。 諸教說七心界。 或因果俱說八。 謂八識。 或因果合說九。 楞伽經第九頌云。 八九種種識。 如水中諸波。 此依無相論同性經中。 彼取真如為第九識。 真一俗八二合說故。 今取淨位第八本識。 以為第九。 染淨本識各別論故。 所依本故。 第九復名阿末羅識故。 第八染淨別說。 以為九也。 如是所說。 諸識差別。 一往而論。 依成唯識論云。 八識自性。 不可言定異。 因果性故。 無定性故。 如水波故。 亦非定一。 行相所依緣。 相應異故。 起滅異故。 熏習異故。 楞伽經頌云。 心意識八種。 俗故相有別。 真故相無別。 相所相無故。 如是一切識類差別。 名為唯識。 此幻性識。 若加行觀。 唯共非自。 若後得觀。 自相觀。 一一依他。 各各證故。 如上所引。 是知諸佛所證。 菩薩所修。 若教若理。 若因若果。 若行若位。 乃至世間出世間。 一切萬法。 無有纖毫一法不是心者。 宗鏡大旨。 見聞信向之者。 如寶印所印。 明鏡所照。 可永絕纖疑矣。 但一切毛道異生。 或居不定聚者。 習性易染。 猶如白絲。 如孟子云。 人性猶湍水。 決東則東。 決西則西。 猶如尺蠖。 食黃而身黃。 食蒼而身蒼。 且八識藏中。 十法界種子具有。 隨所聞法。 即發起現行。 若聞宗鏡之文。 即熏起佛乘種子。

"Unifying" means making identical. The various sūtras and treatises each separately speak of various names for contemplation and so forth; now, unifying and explaining them, [we say that] they are merely differentiated aspects of vijñaptimātra, not different in substance. The first name comprises thirty-two classes. In sūtras such as the Buddhāvataṃsaka, rejecting the objective realm and upholding only consciousness is called "citta-only." The Madhyāntavibhāga-śāstra, rejecting extreme biased attachments to pathways, calls it the "middle way." The Prajñāpāramitā sūtras, elucidating the nature of discernment, call it "prajñā." The Lotus Sūtra, elucidating the ultimate conveyance, calls it the "single vehicle" (ekayāna). These four names apply both to that which contemplates and to that which is contemplated. In terms of the ultimate and conventional objective realms and their contemplations, correct knowledge is solely the ultimate; preparatory application and post-attainment apply to both ultimate and conventional; in terms of realization, post-attainment is solely conventional. In the Śrīmālādevī-sūtra, rejecting other unrealities is called the "single real truth" (ekasatya); revealing the root of dharmas is also called the "single reliance" (ekaśaraṇa); realizing through emptiness, and being the very nature of emptiness, it is also called "emptiness"; displaying freedom beyond the defilements, revealing the inclusion of the Buddha's virtues, and that the Buddha emerges from within it, it is called the "tathāgatagarbha"; elucidating that the substance is undefiled and the true, solid dharma-nature, it is called the "naturally pure mind"; the substance of merits is also called the "dharmakāya"; being able to produce the four vehicles and being able to enter the two vehicles, it is also called the "single vehicle"—distinct from the single vehicle of the Lotus Sūtra. In the Vimalakīrtinirdeśa-sūtra, rejecting distinctions in principle is called the "Dharma gate of non-duality." In the Mahāmatirāja-sūtra, expressing the absence of arising and ending, it is also called "neither arising nor ceasing." In the Nirvāṇa-sūtra, showing the cause of the dharmakāya, it is mostly called "Buddha-nature"; being liberated from bonds, it is also called "nirvāṇa." In the Laṅkāvatārasūtra, expressing transcendence of speech, it is called "inconceivable." In the Yogācārabhūmi and so forth, showing it cannot be posited, it is called "non-established." In the Mahāyānasaṃgraha and so forth, showing it to be all-pervading, permanent, and so forth, it is called "consummated reality" (pariniṣpanna). In the Abhidharmasamuccaya and so forth, explaining it is not erroneous or inverted, it is called "tathatā." These fifteen classes of names are solely the principle contemplated, solely the domain of true knowledge. Fearing the text would become overly voluminous, I have merely mentioned this many; it is not that there are no more. That is, the various dharmadhātus, dharma-nature, non-erroneous nature, unalterable nature, nature of equality, nature free from birth, dharma-stability, dharma-abiding, dharma-status, true limit (bhūtakoṭi), realm of space, non-self, inconceivable ultimate realm, and so forth; down to the Yogācārabhūmiśāstra where, because of the depth or shallowness of positing and non-positing, they are called established and non-established truths; namely the active four noble truths and inactive four noble truths in the Śrīmālādevī-sūtra; in the Nirvāṇa-sūtra, they are also called the two truths of the ultimate and the conventional; down to the Saṃdhinirmocana and so forth, where showing the classifications and distinctions of existence and non-existence, phenomena and principle of all dharmas, it is called the "three natures"; showing that all three are without imagined nature (parikalpita), it is also called the "three non-natures." Again, in the Yogācārabhūmi and so forth, elucidating the expedient means of liberation from bonds, they are also called the "three gates of liberation." Expressing the sealing of profound principle, they are called the "three acquiescences in the non-arising of dharmas" (anutpattikadharmakṣānti). In the Mahāprajñāpāramitopadeśa, demonstrating distinctions, they are called the "four siddhāntas." Because subsequent contemplation is subtle in various treatises, they are also called the "four real knowledges." Differentiating stages and confirming them in the Renwang jing, they are also called the "five acquiescences." All of these, although spoken with different names, are all different names for the realm and knowledge of consciousness-only here. Moreover, some say cause and effect substance are both one consciousness whose functions become manifold—this is the doctrine of one group of bodhisattvas. Or both cause and effect are spoken of as two: as stated in the section on stages with mind in the Viniścayasaṃgrahaṇī, namely the root consciousness and the evolving consciousness. Or only cause is spoken of as three: as the verse in the Madhyāntavibhāga says, "Consciousness arises and transforms into the likeness of objects, sentient beings, self, and awareness." Or both cause and effect are spoken of as three: the Triṃśikā says, "Namely, maturation (vipāka), cogitation (manana), and the consciousness that perceives sense-objects." Because it is largely of the nature of maturation, it is especially spoken of thus; the name ādāna in principle pervades the fruit. Or only fruit is spoken of as four: the Buddhabhūmisūtra and so forth speak of the four divisions of knowledge. Or both cause and effect are spoken of as [five]—(the fifth meaning is missing here, absent in all editions)—six: following the Hīnayāna sūtras, six consciousnesses are spoken of. Or both cause and effect are spoken of as seven: various teachings speak of seven mind-elements. Or both cause and effect are spoken of as eight: namely, the eight consciousnesses. Or cause and effect combined are spoken of as nine: the verse in the ninth [fascicle] of the Laṅkāvatārasūtra says, "The eight and nine various consciousnesses are like the waves on water." This is based on the *Lakṣaṇāśūnyatā-śāstra* and the Samatā-sūtra, where they take tathatā to be the ninth consciousness; because the one ultimate and the eight conventional are spoken of in combination. Now we take the eighth root-consciousness in its pure stage to be the ninth, because the defiled and pure root-consciousnesses are discussed separately, because it is the fundamental basis, and because the ninth is again named amalavijñāna; thus defiled and pure are spoken of separately in the eighth, making nine. Such distinctions of the various consciousnesses discussed above are from a preliminary perspective. According to the Vijñaptimātratāsiddhiśāstra: "The self-nature of the eight consciousnesses cannot be said to be definitely different, because they are of the nature of cause and effect, because they lack a fixed nature, and because they are like water and waves. Nor are they definitely one, because their mental operations, bases, and objective conditions are different, because their arising and ceasing are different, and because their perfumings are different." A verse in the Laṅkāvatārasūtra says, "The eight kinds—citta, manas, and consciousnesses—their marks are differentiated conventionally; ultimately, their marks are not differentiated, because mark and marked do not exist." All such classifications and distinctions of consciousness are named vijñaptimātra. If this illusory-natured consciousness is contemplated in preparatory application, it is solely universal and not specific; if contemplated in post-attainment, it is contemplation of specific marks, because each dependent [arising] is individually realized. As cited above, it is known that whether it be teachings or principle, causes or effects, practices or stages, down to the mundane and supramundane, all myriad dharmas realized by all Buddhas and cultivated by bodhisattvas—there is not the slightest dharma that is not citta. Those who see, hear, believe, and aspire toward the great import of the Mirror of the Source are as if imprinted by a precious seal or illuminated by a bright mirror; slight doubts can be severed forever. But all hairy-path ordinary beings, or those dwelling in the indeterminate group, have habituated natures easily defiled, just like white silk. As Mencius said: "Human nature is like swirling water; open a channel to the east and it flows east, open one to the west and it flows west." It is also like an inchworm: eating yellow its body becomes yellow, eating green its body becomes green. Furthermore, within the storehouse of the eight consciousnesses, the seeds of the ten dharmadhātus are fully possessed; in accordance with whatever dharma is heard, active manifestations immediately arise. If one hears the text of the Mirror of the Source, it immediately perfumes and arouses the seeds of the Buddha vehicle.