宗鏡錄 4.31

4.31

答。略有二種。一具分。二不具分。且具分唯識者。以無性理故。成真如隨緣義。則不生滅與生滅和合。非一非異。名阿賴耶識。即是具分。若不全依真心。事不依理。故唯約生滅。便非具分。有云。影外有質。為半頭唯識。質影俱影。為具分者。此乃唯識宗中之具分耳。又若決定信入。此唯識正理。速至菩提。如登車而立至遐方。猶乘舟而坐昇彼岸。如成唯識寶生論云。謂依大乘。成立三界。但唯是識。釋云。如經所說。言大乘者。謂是菩提薩埵所行之路。及佛勝果。為得此故。修唯識觀。是無過失方便正路。為此類故。顯彼方便。於諸經中。種種行相。而廣宣說。如地水火風。并所持物。品類難悉。方處無邊。由此審知。自心相現。遂於諸處。捨其外相。遠離欣戚。復觀有海。喧靜無差。棄彼小途。絕大乘望。及於諸有耽著之類。觀若險崖。深生怖畏。正趣中道。若知但是自心所作。無邊資糧。易為積集。不待多時。如少用功。能成太事。善遊行處。猶若掌中。由斯理故。所有願求當能圓滿隨意而轉。

Answer: Briefly, there are two kinds: first, complete; second, incomplete. Now, as for complete vijñaptimātra: because of the principle of non-nature, the meaning of tathatā according with conditions is accomplished; thus what is unarisen and unceasing unites with what is arisen and ceasing, neither one nor different, and is called ālayavijñāna. This is the complete. If it does not wholly rely on the true citta, and phenomena do not rely on principle, so that one restricts oneself only to arising and ceasing, then it is not complete. Some say: 'Holding that there is an archetype outside the reflection is half-headed vijñaptimātra; holding that archetype and reflection are both reflections is complete.' This, however, is merely the complete within the Vijñaptimātra school. Furthermore, if one decisively believes and enters into this correct principle of vijñaptimātra, one quickly reaches bodhi—like mounting a chariot and instantly arriving at distant lands, or boarding a boat and sitting comfortably as one ascends to the other shore. As the Vijñaptimātratāsiddhi-ratnāṅkura-śāstra states: 'It is said that relying on the Mahāyāna, it establishes that the three realms are vijñāna only.' The commentary explains: 'As stated in the sūtras, what is called "Mahāyāna" refers to the path traversed by bodhisattvas and the supreme fruit of buddhahood. In order to attain this, cultivating the contemplation of vijñaptimātra is the faultless and correct expedient path. For this class of beings, displaying those expedients, in various sūtras, through diverse modes of practice, it is extensively proclaimed. For example, earth, water, fire, and wind, together with the things they support, are of kinds difficult to comprehend fully, and their locations are boundless. From this, one discerns and knows that they appear from one's own citta's characteristics; consequently, with regard to all places, one abandons their external characteristics, distances oneself from joy and sorrow, and further contemplates that in the ocean of existence, clamor and stillness are without distinction. One casts aside that lesser path which cuts off the hope for the Mahāyāna, and regards those who are attached to various states of existence as if they were perilous precipices, giving rise to profound dread, and correctly proceeds toward the Middle Way. If one knows that they are merely made by one's own citta, boundless provisions are easily accumulated without waiting for a long time; like expending little effort yet being able to accomplish great affairs, the place one skillfully traverses is just like the palm of one's hand. Due to this principle, all that one wishes and seeks will be fulfilled, turning in accordance with one's intention.'