宗鏡錄 46.3.9

46.3.9

冥寂非無。 不可以有心知。 不可以無心會。 詳法界內。 無總別之文。 就果海中。 絕成壞之旨。 今依因門智照。 古德略以喻明。 六相義者。 一總相。 二別相。 三同相。 四異相。 五成相。 六壞相。 總相者。 譬如一舍。 是總相。 椽等是別相。 椽等諸緣。 和同作舍。 各不相違。 非作餘物。 故名同相。 椽等諸緣。 遞互相望。 一一不同。 名異相。 椽等諸緣。 一多相成。 名成相。 椽等諸緣。 各住自法。 本不作故。 名壞相。 又椽即是舍。 為椽獨能作舍。 若離椽。 舍即全不成故。 若得椽時。 即得舍故。 所以椽。 非是少力。 共成。 皆是全力故。 舍既即是椽。 餘瓦木等總並是椽。 若却椽即舍無故。 舍壞。 故不名瓦木等。 是故瓦木等。 即是此椽也。 若不即椽者。 舍即不成。 椽瓦木等皆不成。 今既並成。 故知相即耳。 椽即瓦木等。 一椽既爾。 餘一切緣例然。 是故一切緣起法不成。 即已成也。 別相者。 椽等諸緣。 別於總故。 若不別者。 總義不成。 由無別時。 即無總故。 以因別而得總故。 是故別者。 以總為別也。 如椽即舍故。 名總相。 即是椽故。 名別相。 若不即舍。 不是椽。 若不即椽。 不是舍。 例如若不即總不名別。 若不即別。 不名總。

their profound stillness is not non-existent. It cannot be known with a conceptual mind, nor can it be realized with a mindless state. Examining within the dharmadhātu, there is no text of generality and particularity; approaching the ocean of fruition, the principles of completion and disintegration are cut off. Now, relying on the gate of cause and the illumination of wisdom, past masters briefly illustrated it with a metaphor. The doctrine of the six characteristics consists of: first, the characteristic of generality; second, the characteristic of particularity; third, the characteristic of similarity; fourth, the characteristic of difference; fifth, the characteristic of completion; sixth, the characteristic of disintegration. The characteristic of generality: for example, a single house is the characteristic of generality. Rafters and the like are the characteristic of particularity. The various conditions such as rafters harmoniously unite to make the house, not conflicting with one another and not making other things; hence this is called the characteristic of similarity. The various conditions such as rafters, viewed in relation to one another, are distinct one by one; this is called the characteristic of difference. The various conditions such as rafters, the one and the many completing each other, is called the characteristic of completion. The various conditions such as rafters, each abiding in its own dharma and fundamentally not acting, is called the characteristic of disintegration. Furthermore, the rafter is precisely the house, because the rafter alone is able to make the house; if apart from the rafter, the house would not be completed at all. Because when one gets the rafter, one gets the house. Therefore, the rafter does not jointly complete it with a small force; all act with full force. Since the house is precisely the rafter, the remaining tiles, wood, and so forth are entirely and collectively the rafter. If the rafter is removed, the house ceases to exist; because the house is destroyed, they are not called tiles, wood, and so forth. Therefore, tiles, wood, and so forth are precisely this rafter. If they were not precisely the rafter, the house would not be completed, and the rafters, tiles, wood, and so forth would none of them be completed. Now, since they are all completed, one knows that they are mutually identical. The rafter is precisely the tiles, wood, and so forth. Since it is so for one rafter, the rest of all conditions follow the same rule. Therefore, when all dharmas of dependent origination are not completed, they are already completed. The characteristic of particularity: the various conditions such as rafters are distinct from the general. If they were not distinct, the meaning of generality would not be established, because when there is no particularity, there is no generality. Because generality is obtained on the basis of particularity, therefore particularity takes generality as particularity. For instance, because the rafter is precisely the house, it is called the characteristic of generality; because it is precisely the rafter, it is called the characteristic of particularity. If it were not precisely the house, it would not be a rafter; if it were not precisely the rafter, it would not be a house. By analogy, if it were not precisely the general, it would not be called particular; if it were not precisely the particular, it would not be called general.