宗鏡錄 51.3

51.3

答。詮表呼召。目之為名。行狀可觀。號之曰相。第六分別事識是名。取境染心是相。第七現識是名。無明熏妄心是相。第八藏識是名。心清淨是相。第九真識是名。體性不改是相。斯皆是無名之名。無相之相。何者。以名相不出心境故。是以心無自性。因境而生。境無自性。因心而有。則張心無心外之境。張境無境外之心。若互奪兩亡。心境俱泯。若相資並立。心境宛然。此乃無性而空。空而不空。無性而有。有而不有。不有之有。有顯一如。不空之空。空成萬德。可謂摧萬有於性空。蕩一無於畢竟矣。又唯識樞要云。起自心相之言有二解。一云。即影像相。二云。即所執相。雖無實體。當情現故。諸說心相。皆準應知。釋曰。影像相者。萬法是心之影像。所執相者。諸境無體。隨執而生。因自心生。還與心為相。

Answer: Expressing, denoting, and addressing are designated as 'names'; observable states of activity are called 'characteristics.' The sixth consciousness of distinguishing phenomena is a name; taking cognitive objects with a defiled mind is its characteristic. The seventh, the manifesting consciousness, is a name; avidyā perfuming the deluded mind is its characteristic. The eighth, the storehouse consciousness (ālayavijñāna), is a name; the mind's purity is its characteristic. The ninth, the true consciousness, is a name; the unchanging nature of its substance is its characteristic. All of these are names without name, characteristics without characteristic. Why? Because names and characteristics do not go beyond mind and its objects. Therefore, mind has no inherent nature; it arises dependent on objects. Objects have no inherent nature; they exist dependent on mind. Thus, when mind expands, there are no objects outside mind; when objects expand, there is no mind outside objects. If they mutually negate each other and both perish, mind and objects are both extinguished. If they mutually support each other and stand together, mind and objects appear distinct. This is being empty due to having no nature, yet empty without being [merely] empty; existing due to having no nature, yet existing without being [truly] existent. An existence that is non-existent manifests the One Suchness; an emptiness that is non-empty accomplishes myriad virtues. This may truly be called crushing the myriad existences into emptiness of nature, and sweeping away the solitary nothingness into the ultimate! Furthermore, the Weishi shuyao states: 'The phrase "arising from the characteristics of one's own mind" has two explanations: one says it is the reflected image (pratibimba) characteristic; the second says it is the characteristic of what is clung to. Although they have no real substance, they appear before one's consciousness.' All statements regarding the characteristics of the mind should be understood accordingly. Explanation: Regarding the reflected image characteristic, the myriad phenomena are the reflected images of the mind. Regarding the characteristic of what is clung to, the various objects have no substance; they arise following one's clinging. Arising due to one's own mind, they in turn serve as characteristics for the mind.