宗鏡錄 56.8.3

56.8.3

從無始來。 三際不動。 四相不遷。 真實常住。 自性清淨不壞之相。 具足圓滿。 無所闕失。 而如是等一切功德。 同法界故。 無有二相。 無二相故。 唯是一相。 唯一相故。 亦是無相。 皆以無相故。 無相亦無相。 如經不壞相有八。 無相亦無相。 此楞伽經。 凡明幾識。 即有二門。 一者略說門。 二者廣說門。 如是二門中。 三本各異說。 謂一本分流楞伽中作如是說。 大慧。 略說有三種識。 廣說有二相。 何等為三。 謂真識。 現識。 分別事識。 又一本分流楞伽中作如是說。 大慧。 廣說有八種。 略說有二種。 何等為二。 一者了別識。 二者分別事識。 又一本分流楞伽中作如是說。 大慧。 略說有四種。 廣說有七種識。 云何為四。 業識。 轉識。 現識。 分別事識。 如是三經。 直是真說。 當應歸依。 初契經中第一真識。 直是根本無明。 所熏。 本覺真心。 第二現識。 直是現相。 阿賴耶識。 第三分別事識。 直是意識。 麁分意識。 細分。 即末那故。 中契經中作如是說。 第一了別識。 直是現相阿賴耶識。 第二分別事識。 直是意識。 義如前說。 同說末那。 後契經中四種識法。 文相明故。 且略不說。 言七識者。 末那意識。 總為一故。 麁細雖別。 唯一識故。 法界法輪契經中作如是說。 第六意識分別六塵境界時。 中。 必依末那為所依根。 方得生起。 是故意識。 當是能依。 彼末那識。 當是所依也。 又華嚴論云。 世尊。 於南海中。 楞伽山說法。 其山高峻。 下瞰大海。 傍無門戶。 得神通者。 堪能昇往。 乃表心地法門。 無心無證者。 方能昇也。 下瞰大海。 表其心海本自清淨。 因境風所轉。 識浪波動。 欲明達境心空。 海亦自寂。 心境俱寂。 事無不照。 猶如大海無風。 日月森羅。 煥然明白。 此經意直為根熟。 頓說種子業識。 為如來藏。 異彼二乘滅識趣寂者故。 亦為異彼般若修空菩薩。 空增勝者故。 直明識體本性全真。 便明識體即成智用。 如彼大海無風。 即境像便明。 心海法門。 亦復如是。 了真即識成智。 此經異彼深密經意。 別立九識。 接引初根。 漸令留惑長大菩提故。 不令其心植種於空。 亦不令心猶如敗種。 解深密經。 乃是入惑之初門。 楞伽維摩。 直示惑之本實。 楞伽即明八識為如來藏。 淨名即觀身實相。 觀佛亦然。 淨名與楞伽同。 深密經文。 與此二部少別。 當知入胎出胎。 少年老年。 乃至資生住處。 若色若空。 若性若相。 皆是自識。 唯佛能知。 如顯識論云。 四有者。 從識支至六歲。 是生有。 從七歲已上能分別生熟。 起貪。 至未捨命。 是業有。 死有者。 唯一念。 中有。 即中陰。 就業有中。 六識起三種業。 善。 不善。 不動等。 三業有為。 有分識所攝持。 六識自謝滅。 由有分識攝持。 力用在。 問曰。 何故立有分識。 一期生中。 常緣一境。 若生人天。 此識見樓觀等事報。 若起六識。 用麁覆障。 則不覺此識用。 若生惡道。 此識但緣火車等。 若報起六識用強。 則不覺此識緣也。 若欲界六識緣欲界。 凡夫不能覺。 乃至無色亦然。 若無色諸識滅。 此有分識用則顯。 如賴耶及意識也。 是以諸教同詮。 圓證非一。 又如入楞伽經云。 大慧。 復有餘外道。 見色有因。 妄想執著形相長短。 見虛空無形相分劑。 見諸色相異於虛空。 有其分劑。 大慧。 虛空即是色。 以色大入虛空故。 大慧。 色即是虛空。 依此法有彼法。 依彼法有此法故。 以依色分別虛空。 依虛空分別色故。 大慧。 四大種性。 自相各別。 不住虛空。 而四大中。 非無虛空。 大慧。 兔角亦如是。

"From beginningless time, the three temporal boundaries are immovable, the four characteristics do not shift, and it is truly and constantly abiding; its characteristic of pure and indestructible self-nature is fully complete, without any deficiency. And because all such virtues are identical with the dharmadhātu, they are without dual characteristics. Being without dual characteristics, there is only a single characteristic; being only a single characteristic, it is also unconditioned (without characteristics). Because all are without characteristics, even 'without characteristics' is itself without characteristics. As the sūtra says: 'The indestructible characteristics are eight; without characteristics is also without characteristics.' / In this *Laṅkāvatārasūtra*, regarding how many consciousnesses are explained, there are two approaches: first, the abridged explanation; second, the extensive explanation. Within these two approaches, three recensions give different explanations. That is, one recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, briefly stated there are three kinds of consciousness; extensively stated there are two characteristics. What are the three? Namely, the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.' / Another recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, extensively stated there are eight kinds; briefly stated there are two kinds. What are the two? First, the perceptual consciousness; second, the consciousness that discriminates objects.' / Another recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, briefly stated there are four kinds; extensively stated there are seven kinds of consciousness. What are the four? Karma-consciousness, evolving consciousness, manifesting consciousness, and the consciousness that discriminates objects.' / These three sūtra [versions] are direct and true teachings; one should take refuge in them. In the first sutra, the first—true consciousness—is directly the true mind of original enlightenment perfumed by fundamental ignorance. The second, manifesting consciousness, is directly the manifesting characteristic, the ālayavijñāna. The third, consciousness that discriminates objects, is directly manovijñāna—its coarse portion being manovijñāna, and its subtle portion being manas. / In the middle sūtra, it is stated thus: the first, perceptual consciousness, is directly the manifesting characteristic of ālayavijñāna. The second, consciousness that discriminates objects, is directly manovijñāna; its meaning is as explained above, likewise including manas. / In the latter sūtra, the four kinds of consciousness are obvious in textual phrasing, so they are temporarily omitted. As for the 'seven consciousnesses', manas and manovijñāna are counted together as one; though coarse and subtle differ, they are only one consciousness. / The *Dharmadhātu-dharmacakra Sūtra* states: 'When the sixth manovijñāna discriminates the realm of the six sense objects, it must rely on manas as its supporting faculty to arise. Therefore, manovijñāna must be that which relies, and that manas must be that upon which it relies.' / Furthermore, the *Huayan Treatise* says: 'The World-Honoured One preached the Dharma on Mount Laṅkā in the Southern Sea. That mountain was steep and high, overlooking the great ocean, with no gates on its sides; only those who had attained supernatural powers were capable of ascending it. This symbolizes the Dharma-door of the citta-ground: only those who have no mind and no attainment can ascend. Overlooking the great ocean symbolizes that the ocean of the mind is inherently pure; turned by the wind of objects, waves of consciousness surge. Intending to show that when objects are penetrated and the mind is empty, the ocean also naturally stills; mind and objects both still, nothing fails to be illuminated. It is like the great ocean without wind: the sun, moon, and array of stars are brilliantly and clearly reflected. / The intention of this sūtra is directly for those of ripe capacities: it immediately speaks of the seed-karma-consciousness as the tathāgatagarbha, differing from those of the two vehicles who extinguish consciousness to enter tranquility, and also differing from those prajñā bodhisattvas who cultivate emptiness and whose attachment to emptiness becomes excessive. It directly shows that the substance of consciousness in its inherent nature is entirely real, thereupon explaining that the substance of consciousness immediately becomes the function of wisdom. Just like that great ocean without wind, where objective forms become clear, the Dharma-door of the ocean of mind is also like this: realizing the real, consciousness becomes wisdom. / This sūtra differs from the intention of the *Saṃdhinirmocana Sūtra*, which separately posits nine consciousnesses to guide initial capacities, gradually having them retain afflictions to grow bodhi, neither letting their minds plant seeds in emptiness nor letting their minds become like ruined seeds. The *Saṃdhinirmocana Sūtra* is the initial gateway for entering afflictions; the *Laṅkāvatāra* and *Vimalakīrti* directly point out the fundamental reality of afflictions. The *Laṅkāvatāra* directly reveals the eight consciousnesses as the tathāgatagarbha; the *Vimalakīrti* contemplates the real mark of the body, and contemplates the Buddha likewise. The *Vimalakīrti* is identical with the *Laṅkāvatāra*; the text of the *Saṃdhinirmocana* differs slightly from these two works. / One should know that entering the womb and emerging from the womb, youth and old age, even livelihood and dwelling places, whether form or emptiness, whether nature or characteristics, are all one's own consciousness; only the Buddha can fully know this. / As the *Treatise on Manifesting Consciousness* says: 'As for the four existences: from the consciousness link to age six is the existence of birth. From age seven onward, being able to distinguish raw and ripe and giving rise to craving, until life is not yet abandoned, is the existence of karma. The existence of death is only a single moment of thought. Intermediate existence is the bardo. Regarding the existence of karma, the six consciousnesses generate three kinds of karma: wholesome, unwholesome, and immovable. The three conditioned karmas are maintained by the bhavaṅga-vijñāna. When the six consciousnesses naturally perish, because the bhavaṅga-vijñāna maintains them, their force and function remain.' / Question: 'Why posit the bhavaṅga-vijñāna?' / [Answer]: 'Throughout an entire lifetime, it constantly perceives a single object. If born among humans or gods, this consciousness perceives karmic retributions such as mansions and towers; if the six consciousnesses arise, their coarse functions obscure it, and one does not notice the function of this consciousness. If born in the evil destinies, this consciousness merely perceives fiery chariots and the like; if the retributions cause the six consciousnesses to arise with strong function, one does not notice the object perceived by this consciousness. If the six consciousnesses of the desire realm perceive the desire realm, ordinary persons cannot detect it; up to the formless realm it is also like this. If the consciousnesses of the formless realm are extinguished, the function of this bhavaṅga-vijñāna becomes apparent, like the ālayavijñāna and manovijñāna.' / Therefore, the various teachings express the same purport, and perfect realization is not unique. / Again, as the *Lankāvatārasūtra* states: 'Mahāmati, there are other non-Buddhists who see form as having a cause and falsely cling to lengths and shapes; they see empty space as having no bodily shape or boundary, and see the marks of various forms as different from empty space and having their boundaries. Mahāmati, empty space is form, because the gross element of form enters empty space. Mahāmati, form is empty space, because depending on this dharma there is that dharma, and depending on that dharma there is this dharma; because depending on form one discriminates empty space, and depending on empty space one discriminates form. Mahāmati, the self-natures of the four great elements have distinct characteristics and do not abide in empty space; yet within the four great elements, empty space is not absent. Mahāmati, the horns of a hare are also like this: