宗鏡錄 41.29

41.29

答。欲顯正宗。先除邪執者。故須因事明理。會妄歸真。真是依妄之真。因情說會。事是從理之事。破執言明。無執而理事俱虛。離情而真妄雙絕。瞖消而空華自謝。念息而幻境俄沈。今依諸聖。於眾生界中。抱教迷宗。蓋非一二。撮其樞要。無先二空。以迷人空故。起我見之愚。受妄生死。以迷法空故。違現量之境。障淨菩提。所以我法俱空。唯從識變。今立第一心法。能變識有三。一第八異熟識變。二第七思量識變。三第六了別境識變。既唯識變。我法皆虛。因此二空。故契會玄。旨以我空故。煩惱障斷。以法空故。所知障消。煩惱障斷故。證真解脫。所知障斷故。獲大菩提。然後行滿因門。心冥果海。則境識俱寂。唯一真空。

Answer: To reveal the correct source, perverse attachments must first be eliminated; thus, one must clarify principle through phenomena and converge the false back to the true. The true is the truth that is relied upon by the false: it is spoken of as 'converged' on account of sentiment. Phenomena are the phenomena that stem from principle: they are spoken of as 'clarified' to smash attachment. When there is no attachment, both principle and phenomena are empty; when free from sentiment, both the true and the false are cut off. When cataracts clear away, the sky-flowers naturally wither; when thoughts cease, the illusory realm abruptly sinks away.

Now, relying on all the sages, among the realms of sentient beings those who cling to teachings while being confused about the source are truly more than one or two. To grasp the essential pivot, nothing comes before the two emptinesses. Because of being confused about the emptiness of persons, they give rise to the folly of the self-view and suffer illusory birth and death. Because of being confused about the emptiness of dharmas, they contravene the realm of direct perception (*pratyakṣa*) and obstruct pure bodhi. Therefore, self and dharmas are both empty; they transform solely from consciousness.

Now, establishing the foremost mind-dharma, the consciousnesses that can transform are three: first, the transformation of the eighth consciousness, which is the maturation consciousness (*vipākavijñāna*); second, the transformation of the seventh consciousness, which is the thinking consciousness; third, the transformation of the sixth consciousness, which is the consciousness discerning perceptual objects (*viṣayavijñapti*). Since they transform only from consciousness, both self and dharmas are empty. By means of these two emptinesses, one accords and tallies with the profound import: through the emptiness of the person, the affliction obstacle (*kleśāvaraṇa*) is severed; through the emptiness of dharmas, the obstacle to the knowable (*jñeyāvaraṇa*) is eliminated. Because the affliction obstacle is severed, one realizes true liberation; because the obstacle to the knowable is eliminated, one obtains great bodhi. Thereafter, when practice is fulfilled in the causal gate and the mind merges into the ocean of the fruit, then both objects and consciousness are stilled, and there is only the single true emptiness.