宗鏡錄 32.13

32.13

答。心有二種。一隨染緣所起妄心。而無自體。但是前塵。逐境有無。隨塵生滅。唯破此心。雖云可破而無所破。以無性故。百論破情品云。譬如愚人見熱時焰妄生水想。逐之疲勞。智者告言。此非水也。為斷彼想。不為破水。如是諸法自性空。眾生取相故著。為破是顛倒故言破。實無所破。二常住真心。無有變異。即立此心。以為宗鏡。識論云。心有二種。一相應心。謂無常妄識。虛妄分別。與煩惱結使相應。二不相應心。所謂常住第一義諦。古今一相自性清淨心。今言破者。是相應心。不相應心。立為宗本。是以一切自行履踐之路。無邊化他方便之門。皆以心為本。本立而道生。萬法浩然。宗一無相。欲舉一蔽諸。指鹹知海者。即此常住不動真心也。

Answer: There are two kinds of citta. First is the deluded citta arising in accord with defiled conditions, which has no self-substance. It is merely external dust, existing or non-existing in pursuit of objects, arising and perishing along with dust. It is only this citta that is refuted. Although it is said to be refutable, there is nothing refuted, because it lacks an inherent nature. The 'Chapter on Refuting Attachments' in the Śataśāstra states: 'For example, when a foolish person sees a mirage in the heat, he delusionally conceives the notion of water, chasing it until exhausted. A wise person tells him, "This is not water." This is to cut off his conception, not to destroy water. In this way, all phenomena are empty of self-nature; sentient beings grasp at characteristics and become attached. It is to refute this inversion that one speaks of refutation; in truth, there is nothing refuted.' Second is the constantly abiding true citta, which is without change. It is this citta that is established as the mirror of the source. The Vijñaptimātratāsiddhiśāstra states: 'Citta is of two kinds: First is the associated citta, which refers to impermanent deluded consciousness and false conceptualization, associated with kleśas and saṃyojanas. Second is the unassociated citta, which refers to the constantly abiding primary truth, the self-nature pure citta of identical characteristic from ancient times to the present.' What is now said to be refuted is the associated citta. The unassociated citta is established as the fundamental source. Therefore, all paths of self-cultivation and practice, and all boundless doorways of expedient means for transforming others, take citta as the root. When the root is established, the Way is born. Although myriad phenomena are vast, they take the one signlessness as their source. If one wishes to subsume all by raising one, and know the ocean by pointing to its saltiness, it is this constantly abiding, immovable true citta.