宗鏡錄 57.21

57.21

答。前五根是第八親相分。能變第八既是有漏。所變五根亦有漏。五根是所依尚有漏。能依五識。亦成有漏也。如上依經論分別諸識。開合不同。皆依體用。約體則無差而差。以全用之體不礙用故。約用則差而無差。以全體之用不失體故。如舉海成波不失海。舉波成海不礙波。非有非無。方窮識性。不一不異。可究心原。如古德云。約諸識門。雖一多不定。皆是體用緣起。本末相收。本者九識。末者五識。從本向末。寂而常用。從末向本。用而常寂。寂而常用。故靜而不結。用而常寂。故動而不亂。靜而不結。故真如是緣起。動而不亂。故緣起是真如。真如是緣起故。無涅槃不生死。即八九為六七。緣起是真如故。無生死不涅槃。即六七為八九。無生死不涅槃故。法界皆生死。無涅槃不生死故。法界皆涅槃。法界皆涅槃。故生死非雜亂。法界皆生死。故涅槃非寂靜。生死非雜亂。眾生即是佛。涅槃非寂靜。佛即是眾生。是以法界違故。說涅槃是生死。即理隨情用。法界順故。說生死是涅槃。即情隨理用。如此明時。說情非理外。理非情外。情非理外故。所以即實說六七為八九。實者。體也。理非情外故。所以即假說八九為六七。假者。用也。以假實無礙。故人法俱空。以體用無礙。故空無可空。人法俱空。故說絕待。空無可空。故言妙用。如斯說者。亦是排情之言。論其至實者。不可以名相得。至極者。不可以二諦辯。不可以名相得。故非言像能詮。不可以二諦辯。故非有無能說。故云至理無言。賢聖默然。言語道斷。心行處滅。正可以神會。不可以心求。

Answer: The first five faculties are the direct nimittabhāga of the eighth. Since the eighth, which transforms them, is defiled, the five faculties that are transformed are also defiled. Since the five faculties that are relied upon are still defiled, the five consciousnesses that rely upon them also become defiled. As distinguished above according to sūtras and treatises, the various consciousnesses differ in opening and combining, but all rely on substance and function. In terms of substance, it is differentiated without differentiation, because substance completely embodying function does not obstruct function; in terms of function, it is differentiated yet without differentiation, because function completely embodying substance does not lose substance. Just as taking the ocean as waves does not lose the ocean, and taking the waves as the ocean does not obstruct the waves. Being neither existent nor nonexistent, only then does one fathom the nature of consciousness; being neither one nor different, one can investigate the source of the mind. As an ancient master said: In terms of the gates of the various consciousnesses, although their oneness or multiplicity is not fixed, all are the dependent origination of substance and function, with the root and branches mutually subsuming each other. The root is the ninth consciousness; the branches are the five consciousnesses. Moving from the root toward the branches, it is quiescent yet constantly functioning; moving from the branches toward the root, it is functioning yet constantly quiescent. Being quiescent yet constantly functioning, it is still without stagnation; being functioning yet constantly quiescent, it is active without confusion. Being still without stagnation, tathatā is dependent origination; being active without confusion, dependent origination is tathatā. Because tathatā is dependent origination, there is no nirvāṇa that is not saṃsāra, which is the eighth and ninth being the sixth and seventh. Because dependent origination is tathatā, there is no saṃsāra that is not nirvāṇa, which is the sixth and seventh being the eighth and ninth. Because there is no saṃsāra that is not nirvāṇa, the dharmadhātu is entirely saṃsāra. Because there is no nirvāṇa that is not saṃsāra, the dharmadhātu is entirely nirvāṇa. Because the dharmadhātu is entirely nirvāṇa, saṃsāra is not disordered. Because the dharmadhātu is entirely saṃsāra, nirvāṇa is not motionless quiescence. Saṃsāra is not disordered: sentient beings are precisely the Buddha. Nirvāṇa is not motionless quiescence: the Buddha is precisely sentient beings. Therefore, when the dharmadhātu is contrary, one says that nirvāṇa is saṃsāra, which is principle functioning in accordance with sentiment; when the dharmadhātu is compliant, one says that saṃsāra is nirvāṇa, which is sentiment functioning in accordance with principle. When clarified in this way, it is said that sentiment is not outside principle, and principle is not outside sentiment. Because sentiment is not outside principle, one speaks of the sixth and seventh as the eighth and ninth on the basis of reality. That which is real is substance. Because principle is not outside sentiment, one speaks of the eighth and ninth as the sixth and seventh on the basis of the provisional. That which is provisional is function. Because provisional and real are unobstructed, both persons and dharmas are empty. Because substance and function are unobstructed, emptiness has nothing to be emptied. Because both persons and dharmas are empty, it is called absolute. Because emptiness has nothing to be emptied, it is called wondrous function. Explaining it in this way is also words to dismiss sentiment. Concerning its utmost reality, it cannot be grasped through names and characteristics; concerning its utmost limit, it cannot be distinguished through the two truths. Because it cannot be grasped through names and characteristics, it is not something that words and images can express; because it cannot be distinguished through the two truths, it is not something that existence and nonexistence can state. Therefore it is said: 'The ultimate principle is without words; the worthy and holy remain silent. The path of speech is cut off; the place of the mind's operation is extinguished.' It can only be met with the spirit; it cannot be sought with the mind.