宗鏡錄 5.9

5.9

答言。以不壞法性三昧故。此是末中含有本。法性中含有眾生。即是本中含有末。大品經言。不可離有為說無為。不離無為說有為。又末即是本。本即是末。義。如波即是水。水即是波。如經言。生死是涅槃。無滅無生故。又楞伽經云。真識現識。如泥團微塵等。乃至大慧。若泥團微塵異者。非彼所成。而實彼成。是故不異。若不異者。泥團微塵。應無差別。如是轉識藏識真相。若異者。藏識非因。若不異者。轉識滅。藏識亦應滅。而自真相實不滅。是故非自真相滅。但業相滅耳。此中真相。是如來藏。轉識。是七轉識。藏識。是賴耶。又云。諸識有三種相。謂轉相．業相．真相。此三種相。通於八識。謂起心名轉。八俱起故。皆有生滅。故名轉相。動則是業。如三細中。初業相故。八識皆動。盡名業相。八之真性。盡名真相。故經云。略說有三種識。廣說有八種相。何等為三。謂真識．現識．分別事識。約不與妄合。如來藏心。以為真識。現即第八。經云。譬如明鏡。持眾色像。現識處現。亦復如是。餘七皆名分別事識。經云。若異者。藏識非因者。謂三。若異藏識。則應不用真相及轉識為因。既以轉識熏故。真識隨緣而成藏識。則知不異。非以藏識為二識因。故經云。非自真相滅。但業相滅。斯則三事備矣。經喻中有三。一塵。二水。三泥。以水和塵。泥團方成。以業熏真相。業識便生。經云。若自真相滅者。藏識則滅者。反顯藏識。以真妄和合而成。但其妄滅。而真體不無。又自真相者。曉法師釋云。本覺之心。不藉妄緣。性自神解。名自真相。約不一義說。又隨無明風。作生滅時。神解之性與本不異。亦名自真相。是依不異義說。又經云。如來藏。為無始惡習所熏。名為藏識。又云。大慧。如來藏是善不善因。能遍興一切趣生。譬如技兒。變現諸趣。是以諸教。皆如來藏為識體。故知心性即如來藏。此外無法。唯識論偈云。又諸法勝義。亦即是真如。常如其性故。即唯識實性。明知天親。亦用如來藏而成識體。但後釋論之人。唯立不變。則過歸後人。以要言之。總上諸義。皆是真妄和合。非一非異。能成一心二諦之門。不墮斷常處中妙旨。事理交徹。性相融通。無法不收。盡歸宗鏡。

The answer states: 'Because of the samādhi of not destroying the dharmatā.' This is the branches containing the root. The dharmatā containing sentient beings is precisely the root containing the branches. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'One cannot speak of the unconditioned apart from the conditioned, nor can one speak of the conditioned apart from the unconditioned.' Furthermore, that the branches are the root and the root is the branches means that just as waves are water and water is waves, as the sūtra states: 'Saṃsāra is nirvāṇa, because there is neither cessation nor arising.' Furthermore, the Laṅkāvatārasūtra states: 'The true consciousness and the manifesting consciousness are like a lump of clay and fine particles of dust, and so on... and up to: Mahāmati, if the lump of clay and the fine particles of dust were different, [the lump] would not be formed from them, yet in reality it is formed from them; therefore, they are not different. If they were not different, the lump of clay and the fine particles of dust would have no distinction. In this way, if the evolving consciousnesses, the ālayavijñāna, and the true characteristic were different, the ālayavijñāna would not be their cause. If they were not different, when the evolving consciousnesses ceased, the ālayavijñāna would also have to cease. Yet the intrinsic true characteristic does not in reality cease. Therefore, it is not that the intrinsic true characteristic ceases; it is merely that the karmic characteristic ceases.' In this [passage], the true characteristic is the tathāgatagarbha; the evolving consciousnesses are the seven evolving consciousnesses; and the ālayavijñāna is the ālaya[vijñāna]. It also states: 'The consciousnesses have three characteristics: namely, the evolving characteristic, the karmic characteristic, and the true characteristic.' These three kinds of characteristics apply universally across the eight consciousnesses: that is, when citta arises, it is called evolving; because all eight arise together and all have arising and ceasing, they are called the evolving characteristic. Movement is karma; as in the three subtle characteristics, because the first is the karmic characteristic, all eight consciousnesses move, and all are named the karmic characteristic. The true nature of the eight is entirely named the true characteristic. Therefore, the sūtra states: 'Briefly spoken, there are three kinds of consciousness; extensively spoken, there are eight kinds of characteristics. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.' In terms of not combining with delusion, the citta that is the tathāgatagarbha is taken as the true consciousness. The manifesting [consciousness] is the eighth [consciousness]. The sūtra states: 'Just as a bright mirror reflects all colored forms, so too does the manifesting consciousness manifest objects.' The remaining seven are all named consciousnesses that discriminate objects. When the sūtra states: 'If they were different, the ālayavijñāna would not be their cause,' this means: if the three were different from the ālayavijñāna, then one would not need to take the true characteristic and the evolving consciousnesses as causes; yet since, through being perfumed by the evolving consciousnesses, the true consciousness follows conditions and becomes the ālayavijñāna, one knows they are not different, and that it is not that the ālayavijñāna serves as the cause of the [other] two consciousnesses. Hence the sūtra states: 'It is not that the intrinsic true characteristic ceases; it is merely that the karmic characteristic ceases.' Thus the three matters are complete. In the sūtra's metaphor, there are three [elements]: first, dust; second, water; third, mud. When water is mixed with dust, only then is the lump of mud formed; when karma perfumes the true characteristic, the karmic consciousness is then produced. When the sūtra states: 'If the intrinsic true characteristic were to cease, the ālayavijñāna would cease,' it inversely reveals that the ālayavijñāna is formed from the combination of the true and the false: it is merely that its falsity ceases, while the true substance is not non-existent. Furthermore, regarding the 'intrinsic true characteristic,' Master Xiao explained: 'The citta of original awakening does not depend on false conditions; its nature is spontaneously spiritually aware—this is named the intrinsic true characteristic. This is spoken with respect to the meaning of not being identical. Furthermore, when following the wind of avidyā, it produces arising and ceasing, yet the nature of spiritual awareness is not different from the root—this is also named the intrinsic true characteristic. This is spoken relying on the meaning of not being different.' Furthermore, the sūtra states: 'The tathāgatagarbha is perfumed by beginningless evil habits, and is called the ālayavijñāna.' It also states: 'Mahāmati, the tathāgatagarbha is the cause of what is wholesome and unwholesome, able to universally produce all destinies and births; just like an actor, it manifests the various destinies.' Therefore, all the teachings take the tathāgatagarbha as the substance of consciousness. Hence one knows that the nature of citta is precisely the tathāgatagarbha, and apart from this there are no dharmas. A verse in the Triṃśikā states: 'Moreover, the ultimate truth of all dharmas / Is also precisely tathatā; / Because it is always as its nature is, / It is precisely the true nature of vijñaptimātra.' One clearly knows that Vasubandhu also used the tathāgatagarbha to form the substance of consciousness. But when later commentators on the treatise only established unchangingness, the fault then lay with those later people. In summary, all the above principles concern the combination of the true and the false, being neither identical nor different; they are able to establish the gate of the one mind and the two truths, not falling into nihilism or eternalism, which is the wonderful purport of dwelling in the middle. Phenomena and principle interpenetrate; nature and characteristics blend seamlessly; not a single dharma is unincluded, and all return to the mirror of the source.