宗鏡錄 55.29

55.29

答。若自在位中。則諸根互用。如法華明。鼻根即能見色。觀心等。論云。若得自在。諸根互用。一根發識。緣一切境。但可隨根。無相濫失。乃至佛地經說。成所作智。決擇有情心行差別。起三業化。作四記等。若不遍緣。無此能故。釋云。三業化。合有十種。佛地經說。身化有三。一現神通化。二現受生化。三現業果化。語化亦有三。一慶慰語化。二方便語化。三辯物語化。意化有四。一決擇意化。二造作意化。三發起意化。四領受意化。領受化中四記者。一謂一向記。二分別記。三反問記。四默置記。已上六識之相。總成三業之門。未轉依中。隨流徇境。發雜染之種。結生死之根。唯起蓋纏。但縈苦集。背清淨之覺性。合界處之妄塵。立三有之垣牆。作四流之波浪。至轉依位。冥真返流。隨智慧行。成無漏善。道諦所攝。正理相應。現妙觀察心。決四生之疑網。為成所作智。起三輪之化原。若也究之於心。塵勞為菩提之妙用。失之於旨。常樂作生滅之苦輪。故知染淨非他。得喪在我。似手反覆。如人醉醒。何者。反亦是手。覆亦是手。要且反時非覆時。覆時非反時。然俱不離手。醉亦是人。醒亦是人。要且醉時非醒時。醒時非醉時。然不離醉有醒。亦不即醉是醒。如迷亦是心。悟亦是心。要且迷時非悟時。悟時非迷時。然迷悟非別。即時節有異。唯在般若。轉變臨時。一體匪移。千差自別。迷之枉遭沈沒。念念成凡。悟之本自圓明。心心證聖。

Answer: In the state of sovereignty, the faculties function interchangeably. As the Lotus Sūtra explains, the nose faculty is able to see forms, contemplate the mind, and so forth. The treatise says: "If sovereignty is attained, the faculties function interchangeably; a single faculty gives rise to consciousness and cognises all objects, and one may simply speak according to the faculty without the fault of mutual confusion." Furthermore, the Buddhabhūmisūtra says that the wisdom of accomplishable action (kṛtyānuṣṭhānajñāna) decisively evaluates the distinctions in the mental actions of sentient beings, raises the transformations of the three karmas, gives the four kinds of answers, and so forth. If it did not pervade all objects, it would not have this capability. The commentary explains: "The transformations of the three karmas consist of ten kinds in all. The Buddhabhūmisūtra states that bodily transformations are three: first, manifesting the transformation of supernormal powers; second, manifesting the transformation of taking birth; third, manifesting the transformation of karmic fruit. Verbal transformations are also three: first, verbal transformation of congratulation and comfort; second, verbal transformation of expedient means; third, verbal transformation of discriminating phenomena. Mental transformations are four: first, mental transformation of decisive discernment; second, mental transformation of intentional action; third, mental transformation of initiation; fourth, mental transformation of reception. Among the transformations of reception, the four kinds of answers are: first, a direct categorical answer; second, an answer by distinction; third, an answer by counter-question; fourth, an answer by silence. The above characteristics of the six consciousnesses collectively form the gateways of the three karmas. Before the transformation of the basis (āśrayaparivṛtti), one follows the stream and pursues objects, giving rise to defiled seeds and binding the roots of birth and death, merely producing hindrances and entanglements, wrapped solely in suffering and its origin, turning one's back on the pure nature of awakening and uniting with the delusive dust of realms and sense-bases, erecting the walls of the three existences and making the waves of the four floods. Reaching the state of the transformation of the basis, one accords with reality and reverses the stream; moving in accord with wisdom, one accomplishes untainted goodness, subsumed under the truth of the path and corresponding to the correct principle. One manifests the mind of sublime observation, resolves the net of doubts of the four modes of birth, becomes the wisdom of accomplishable action, and initiates the source of transformation of the three wheels. If one investigates it within the mind, afflictions are the sublime functioning of bodhi; if one loses the intended purport, the permanent and joyful become the suffering wheel of arising and cessation. Therefore know that defilement and purity are not external; gain and loss reside in oneself. It is like turning the hand over and back, or like a person drunk and sober. How so? Turning the hand palm-up is the hand; turning it palm-down is also the hand. Yet the time of palm-up is not the time of palm-down, and the time of palm-down is not the time of palm-up, but neither is separate from the hand. The drunk is a person; the sober is also a person. Yet the time of drunkenness is not the time of sobriety, and the time of sobriety is not the time of drunkenness, but there is no sobriety separate from drunkenness, nor is drunkenness identical to sobriety. Just as delusion is citta, awakening is also citta; yet the time of delusion is not the time of awakening, and the time of awakening is not the time of delusion. Nevertheless, delusion and awakening are not different; it is merely that the timing differs. It resides solely in prajñā, transforming as occasions arise; the one substance does not shift, while the thousand distinctions are spontaneously differentiated. Deluded to it, one vainly suffers sinking and drowning, thought by thought becoming an ordinary worldling; awakened to it, one is fundamentally and spontaneously complete and luminous, mind by mind realising the noble state."