宗鏡錄 54.15

54.15

答。眼對色塵。無而有見。異熟業果。不可思議。唯智所知。非情所測。諸法實性。親證方明。有見有聞。世俗心量。若約真諦。根境俱空。且如世俗門中。見無自性。如眼勝義根。如火。既能發識。又能照境。識如人。能了別。境如物。故知無根不能發識。無識不能了境。無境不能起見。三法和合。方成見性。則見性無從。和合非有。如思益經偈云。悉見十方國。一切眾生類。而於眼色中。終不生二相。諸佛所說法。一切能聽受。而於耳聲中。亦不生二相。能於一心中。知眾生諸心。自心及彼心。此二不分別。廣百門論破根境品云。眼等根塵。若執實有。理必不然。所以者何。違比量故。謂眼非見。如耳等根。耳亦非聞。如眼等根。鼻不能嗅。如舌等根。舌不能嘗。如鼻等根。身不能覺。如上諸根。一切皆由造色性故。或大種故。或業果故。又眼等根。皆有質礙故。可分析。悉令歸空。或無窮過。是故不應執為實有。但是自心隨因緣力。虛假變現。如幻事等。俗有真無。又破情品云。眼為到色見耶。不到色見耶。若眼去到色乃見者。遠色應遲見。近色應速見。何以故。去法爾故。而今近瓶遠月一時見。是故知眼不去。若不去。則無和合。復次若眼力不到色而見者。何故見近不見遠。遠近應一時見。故知見性無從。諸根例爾。如還原集自他觀門云。兩身為自他。彼身為他。己身為自。一身復為自他。色身為他。心即為自。心復為自他。心即為他。智即為自。智復有自他。有所得智為他。無所得智為自。無所得智復有自他。淨智為他。是淨亦淨為自。觀身實相。觀佛亦然。稽首如空無所依。心淨已度諸禪定。無住則無本。覺。此名為佛。假名名為佛。亦無佛可成。無成可成。無出可出。是名佛出。無所見。了了見。了了見。無所見。但有名字。名字性空無所有。鏡像如虛空。虛空如鏡像。色心如虛空。虛空如色心。色心如鏡像。鏡像身無二。亦復非是一。若能如是解。諸佛從中出。諸佛唯有名。如空應響聲。無心究竟道。法法自然平。平處亦無平。無平作平說。此中言語斷。心行處亦滅。眼空保色空。色空保眼空。兩空自相保。則無眼識賊。耳空保聲空。聲空保耳空。兩空自相保。則無耳識賊。鼻空保香空。香空保鼻空。兩空自相保。則無鼻識賊。舌空保味空。味空保舌空。兩空自相保。則無舌識賊。身空保觸空。觸空保身空。兩空自相保。則無身識賊。心空保法空。法空保心空。還是一空能保二空。亦能保一空。是故號空空。假名說見諦。若知六根淨。即無六塵賊。若無六塵賊。心王自清淨。方便持化凡。題名寄佛性。釋曰。是以若眼空色不空。色空眼不空。則不可相保。以根境異故。必為侵害。若同一性。即無疑矣。如世間作保之人。若是忠良人。即可忠良人作保。若惡行人。則不可保。以情性異故。六種根塵。和同既爾。一切萬法。順旨亦然。故首楞嚴經云。佛告阿難。根塵同原。縛脫無二。識性虛妄。猶如空華。阿難。由塵發知。因根有相。相見無性。同於交蘆。是故汝今。知見立知。即無明本。知見無見。斯即涅槃無漏真淨。云何是中更容他物。

Answer: When the eye faces a form object, where there was nothing, seeing arises; this maturation karmic fruit is inconceivable, known only by wisdom, not fathomable by [ordinary] sentiment. Only through personal realization is the true nature of all phenomena illuminated. That there is seeing and hearing belongs to the measure of worldly minds; if considered from the ultimate truth, sense faculties and sense objects are both empty. Now, in the conventional gate, seeing has no self-nature. For instance, the eye's ultimate-truth faculty is like fire: it can both produce consciousness and illuminate the object; consciousness is like a person: it can discern; the object is like a thing. Therefore, we know that without the faculty, consciousness cannot arise; without consciousness, the object cannot be discerned; without the object, seeing cannot occur. Only when these three phenomena harmoniously combine is the nature of seeing accomplished. Thus, the nature of seeing has no source, and the harmonious combination is not inherently existent. As a verse in the Viśeṣacintibrahmaparipṛcchāsūtra says: 'Seeing all lands of the ten directions / and all classes of sentient beings, / yet regarding the eye and form / one ultimately produces no dual characteristics. / All the teachings spoken by all buddhas / one is completely able to hear and receive, / yet regarding the ear and sound / one likewise produces no dual characteristics. / Able within one mind / to know the various minds of sentient beings, / between one's own mind and the minds of others / one makes no distinction between these two.' The 'Chapter on Refuting Faculties and Objects' in the Śataśāstranirbhāsa says: 'If faculties and objects such as the eye are grasped as truly existent, this must be logically untenable. Why is this? Because it contradicts inference. That is to say, the eye is not seeing, just like the ear and other faculties; the ear is also not hearing, just like the eye and other faculties; the nose cannot smell, just like the tongue and other faculties; the tongue cannot taste, just like the nose and other faculties; the body cannot feel tactile sensation, just like the above faculties. All of them are due to their nature of derived form, or due to the great elements, or due to karmic fruition. Furthermore, because faculties such as the eye all have physical obstruction, they can be analyzed and all reduced to emptiness; otherwise, there would be the fault of infinite regress. Therefore, one should not grasp them as truly existent; they are merely the false manifestation produced by one's own mind in accordance with the power of causes and conditions, like magical illusions and the like: existent conventionally, nonexistent in the ultimate.' Also, the 'Chapter on Refuting Sentiment' says: 'Does the eye see by reaching form, or does it see without reaching form? If the eye sees by going to and reaching form, a distant form should be seen slowly and a near form should be seen quickly. Why is this? Because this is the nature of going. Yet now, the near vase and the distant moon are seen at the same time. Therefore, we know the eye does not go. If it does not go, there is no harmonious combination. Furthermore, if the power of the eye sees without reaching form, why does it see what is near and not what is distant? Far and near should be seen at the same time. Therefore, we know the nature of seeing has no source.' The other faculties are also like this. As the gate of contemplation on self and other in the Huanyuan ji says: 'Two bodies constitute self and other: that body is other, one's own body is self. One body further constitutes self and other: the form body is other, citta is self. Citta further constitutes self and other: citta is other, wisdom is self. Wisdom further has self and other: wisdom with attainment is other, wisdom without attainment is self. Wisdom without attainment further has self and other: pure wisdom is other, that purity is also pure is self. Contemplating the true characteristic of the body, contemplating the Buddha is also like this. Bowing to that which is like empty space without support; the mind being pure has already crossed over all dhyānas. If there is no abiding, there is no root. Awakening—this is named Buddha. Conventionally designated as Buddha, there is also no Buddha to be attained; without attainment that can be attained, without emergence that can emerge, this is called the emergence of the Buddha. Having nothing seen, one sees clearly; seeing clearly, there is nothing seen. There are only names; the nature of names is empty and without anything existent. A mirror image is like empty space, empty space is like a mirror image; form and citta are like empty space, empty space is like form and citta; form and citta are like a mirror image. The mirror image and the body are not two, nor are they one. If one can understand like this, all buddhas emerge from within it. All buddhas have only names, like empty space echoing a sound. The mind-free ultimate path: phenomenon by phenomenon is naturally equal. At the point of equality, there is also no equality; where there is no equality, one speaks of equality. Here words are cut off, and the place of mental activity also ceases. The emptiness of the eye protects the emptiness of form; the emptiness of form protects the emptiness of the eye; the two emptinesses mutually protect each other, and then there is no thief of eye-consciousness. The emptiness of the ear protects the emptiness of sound; the emptiness of sound protects the emptiness of the ear; the two emptinesses mutually protect each other, and then there is no thief of ear-consciousness. The emptiness of the nose protects the emptiness of fragrance; the emptiness of fragrance protects the emptiness of the nose; the two emptinesses mutually protect each other, and then there is no thief of nose-consciousness. The emptiness of the tongue protects the emptiness of taste; the emptiness of taste protects the emptiness of the tongue; the two emptinesses mutually protect each other, and then there is no thief of tongue-consciousness. The emptiness of the body protects the emptiness of touch; the emptiness of touch protects the emptiness of the body; the two emptinesses mutually protect each other, and then there is no thief of body-consciousness. The emptiness of the mind protects the emptiness of dharmas; the emptiness of dharmas protects the emptiness of the mind; still it is that one emptiness can protect two emptinesses, and can also protect one emptiness. Therefore, it is called the emptiness of emptiness; it is conventionally designated as seeing the truth. If one knows that the six faculties are pure, then there are no thieves of the six sense objects. If there are no thieves of the six sense objects, the citta-king is naturally pure. Expediently maintaining this transforms ordinary mortals; inscribing its name is lodged in Buddha-nature.' Explanation: Thus, if the eye is empty and form is not empty, or form is empty and the eye is not empty, they cannot protect each other; because faculty and object would be different, there would inevitably be harm. If they are of the same nature, there is no doubt. Just as in the world, regarding those who serve as guarantors: if one is a loyal and good person, one may act as a guarantor for a loyal and good person; if one is an evildoer, they cannot be guaranteed, because their sentiments and natures are different. Since the harmonious unity of the six faculties and objects is like this, the accordant intent of all the myriad phenomena is likewise so. Therefore, the Śūraṅgamasūtra says: 'The Buddha told Ānanda: The faculties and objects have the same source; bondage and liberation are not two. The nature of consciousness is false and deceptive, like flowers in the sky. Ānanda, knowing is produced from sense objects, and characteristics exist due to faculties. Characteristics and seeing have no nature; they are like crossed reeds. Therefore, for you now, to establish knowing upon seeing and knowing is the very root of avidyā. Seeing and knowing free from seeing [characteristics] is itself nirvāṇa's undefiled, true purity. How could there be room for any other thing within it?'