宗鏡錄 5.13

5.13

答。准華嚴演義云。論云。三界虛妄。但是一心者。若取三界虛妄。即是所作。便屬世諦。今取能作。為第一義。論釋唯是能作。今經云。三界唯心轉者。則通能所。然能所有二。若法性宗中。以第一義隨緣成有。即為能作。所有心境。皆通所作。以不思議熏。不思議變。是現識因故。若法相宗。第一義心。但是所迷。非是能作。有三能變。謂第八等。唯識論云。又復有義。大乘經中說三界唯心。唯是心者。但有內心。無色香等外諸境界。此云何知。如十地經說。三界虛妄。但是一心作。故心意與識及了別等。如是四法。義一名異。此依相應心說。非不相應心說。心有二種。一相應心。所謂一切煩惱結使。受想行等。皆心相應。以是故言。心意與識及了別。義一名異故。二不相應心。所謂第一義諦。常住不變。自性清淨心。故言三界虛妄。但一心作。是相應心。今依法性。故云第一義心。以為能作。言轉者。起作義。亦轉變義。

Answer: In accordance with the Huayan Yanyi, it says: The treatise states that the triple world is deceptive and is only the one citta. If one takes the deceptive triple world, that is what is produced, and it falls under conventional truth. Now taking that which produces, this is the ultimate truth. The treatise's explanation refers solely to that which produces. Now the sūtra says that the triple world evolves only from citta, which extends to both the producer and the produced. However, there are two kinds of producer and produced: in the Faxing school, taking the ultimate truth as according with conditions to become existing, this is that which produces; all minds and objects extend to what is produced, because the inconceivable perfuming and the inconceivable transformation are the causes of the manifesting consciousness. In the Faxing school, the citta of ultimate truth is merely that which is deluded about, not that which produces; there are three kinds of transforming [consciousness], namely the eighth and so forth. The Vijñaptimātratāsiddhiśāstra states: "Furthermore, there is another meaning: Mahāyāna sūtras say that the triple world is citta-only. Being citta-only means there is only the internal citta, and no external objects such as form and scent. How is this known? As the Daśabhūmikasūtra states: 'The triple world is deceptive, made only by the one citta.' Therefore, citta, manas, vijñāna, and discernment—these four dharmas are identical in meaning and differ only in name. This is spoken according to the associated mind, not according to the unassociated mind. There are two kinds of mind: first, the associated mind, meaning all kleśas, fetters, sensations, perceptions, mental formations, and so forth are all associated with mind. For this reason, it is said that citta, manas, vijñāna, and discernment are identical in meaning and differ only in name. Second, the unassociated mind, meaning the ultimate truth, which is eternally abiding and unchanging, the mind that is pure by its own nature. Thus, saying that the triple world is deceptive and made only by the one citta refers to the associated mind." Now, relying on the Faxing [school], it is said that the citta of ultimate truth is that which produces. The term "evolving" means the sense of arising and producing, and also the sense of transformation.