宗鏡錄 51.5

51.5

答。若言自生。是自生癡。若言他生。是他性癡。若言和合而生。是共性癡。若言離自他生。是無因癡。今依世諦悉檀方便而說。如法性與無明合而生一切法。似眠心與夢合見一切境界之事。此根本識。從生滅門建立。因真妄和合得名。起信論云。心生滅門者。謂依如來藏有生滅心轉。不生滅與生滅和合。非一非異。名阿賴耶識。此識有二種義。謂能攝一切法。能生一切法。復有二種義。一者覺義。二者不覺義。言覺義者。謂心第一義性。離一切妄念相。離一切妄念相故。等虛空界。無所不遍。法界一相。即是一切如來平等法身。依此法身。說一切如來為本覺。以待始覺。立為本覺。然始覺時。即是本覺。無別覺起。立始覺者。謂依本覺有不覺。依不覺說有始覺。又以覺心原故。名究竟覺。不覺心原故。非究竟覺。乃至不覺義者。謂從無始來。不如實知真法一故。不覺心起而有妄念。自無實相。不離本覺。猶如迷人。依方故迷。迷無自相。不離於方。眾生亦爾。依於覺故。而有不覺。妄念迷生。然彼不覺。自無實相。不離本覺。復待不覺。以說真覺。不覺既無。真覺亦遣。古德釋云。不生滅心。與生滅和合。非一非異者。以七識染法為生滅。以如來藏淨法為不生滅。不生滅心舉體動故。心不離生滅相。生滅之相莫非神解故。生滅不離心相。如是不相離故。名和合為阿賴耶識。以和合故。非一非異。若一。即無和合。若異。亦無和合。非一非異故。得和合也。又如來藏清淨心。動作生滅。不相離。故云和合。非謂別有生滅來與真合。謂生滅之心。心之生滅無相故。心之生滅。因無明成。生滅之心。從本覺起。而無二體。不相捨離。故云和合。如大海水。因風波動。水相風相。不相捨離。生與無生。若是一者。生滅識相滅盡之時。心神之體亦應隨滅。墮於斷邊。若是異者。依無明風熏動之時。靜心之體。不應隨緣。即墮常邊。離此二邊。非一非異。又上所說覺與不覺。二法互熏。成其染淨。既無自體。全是一覺。何者。由無明故成不覺。以不覺義熏本覺故。生諸染法。又由本覺熏不覺故。生諸淨法。依此二義。遍生一切。故言。識有二義。生一切法。

Answer: If one says it arises from itself, that is the delusion of self-arising. If one says it arises from another, that is the delusion of other-nature. If one says it arises from combination, that is the delusion of shared nature. If one says it arises apart from self and other, that is the delusion of causelessness. Now, speaking in accordance with the conventional truth (saṃvṛtisatya) as a skillful means of siddhānta: it is like the nature of phenomena combining with avidyā to produce all phenomena, or like the sleeping mind combining with dreams to see the states of all cognitive realms. This fundamental consciousness is established from the aspect of arising and ceasing, and acquires its name through the combination of the true and the deluded. The Treatise on the Awakening of Faith says: 'The aspect of the mind belonging to arising and ceasing means that, based on the tathāgatagarbha, the mind that arises and ceases turns; the non-arising and non-ceasing combines with arising and ceasing, neither one nor different, which is called the ālayavijñāna. This consciousness has two meanings: namely, it can contain all phenomena, and it can produce all phenomena. Furthermore, it has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. As for the meaning of awakening: it means the mind's ultimate nature is free from all characteristics of deluded thought. Because it is free from all characteristics of deluded thought, it is equal to the realm of empty space, pervading everywhere. The single characteristic of the dharmadhātu is precisely the equal dharmakāya of all tathāgatas. Based on this dharmakāya, all tathāgatas are spoken of as original awakening. It is established as original awakening only in contrast to initial awakening. Yet at the time of initial awakening, it is precisely original awakening; no other awakening arises. Initial awakening is established because, dependent on original awakening, there is non-awakening; and dependent on non-awakening, initial awakening is said to exist. Furthermore, because of awakening to the source of the mind, it is called ultimate awakening; because of not awakening to the source of the mind, it is not ultimate awakening. As for the meaning of non-awakening: it means that from beginningless time, because one does not truly know the oneness of the true Dharma, the unawakened mind arises and deluded thoughts occur. They have no real characteristics of their own, and are not apart from original awakening. Just as a confused person is disoriented dependent on cardinal directions, yet disorientation has no characteristic of its own and is not apart from the directions. Sentient beings are also like this: dependent on awakening, non-awakening exists, and deluded thoughts are confusedly produced. Yet that non-awakening has no real characteristic of its own and is not apart from original awakening. Furthermore, dependent on non-awakening, true awakening is spoken of. Once non-awakening is gone, true awakening is also dismissed.' The masters of old explained: '"The mind that does not arise or cease combines with arising and ceasing, neither one nor different" means that the defiled phenomena of the seven consciousnesses are arising and ceasing, while the pure phenomena of the tathāgatagarbha are non-arising and non-ceasing. Because the non-arising and non-ceasing mind moves in its entire substance, the mind is not apart from the characteristics of arising and ceasing. Because the characteristics of arising and ceasing are none other than spiritual understanding, arising and ceasing are not apart from the characteristics of mind. In this way, being inseparable, their combination is called the ālayavijñāna. Because they are combined, they are neither one nor different. If they were one, there would be no combination; if they were different, there would also be no combination. Because they are neither one nor different, they are able to combine. Furthermore, the pure mind of the tathāgatagarbha acts as arising and ceasing without being separated, which is why it is called a combination. It does not mean that there is a separate arising and ceasing coming to combine with the true. It means that the mind of arising and ceasing, and the arising and ceasing of the mind, are without characteristic; the mind's arising and ceasing is brought about by avidyā. The mind of arising and ceasing arises from original awakening, yet they do not have two substances and do not abandon or separate from each other, which is why it is called a combination. It is like the water of the great ocean moving in waves due to the wind: the characteristics of water and the characteristics of wind do not separate from each other. If arising and non-arising were one, when the characteristics of the arising and ceasing consciousness are completely extinguished, the substance of the mental spirit should also perish along with them, falling into the extreme of annihilation. If they were different, when it is perfumed and moved by the wind of avidyā, the substance of the tranquil mind should not follow conditions, thus falling into the extreme of permanence. Free from these two extremes, they are neither one nor different. Furthermore, regarding what was stated above about awakening and non-awakening: the two phenomena mutually perfume each other to form defilement and purity. Since they have no inherent substance, they are entirely the one awakening. Why? Due to avidyā, non-awakening is formed; because the meaning of non-awakening perfumes original awakening, the various defiled phenomena arise. Furthermore, because original awakening perfumes non-awakening, the various pure phenomena arise. Based on these two meanings, all is universally produced. Therefore it is said: "The consciousness has two meanings, producing all phenomena."'