宗鏡錄 57.27

57.27

答。真門順性。妙合無生。世相隨緣。似分起盡。楞伽經云。大慧菩薩摩訶薩白佛言。世尊。諸識有幾種生住滅。佛告大慧。識有二種生住滅。非思量所知。謂流注生住滅。相生住滅。古釋云。言流注者。唯目第八。三相微隱。種現不斷。名為流注。由無明緣。初起業識。故說為生。相續長劫。故名為住。到金剛定。等覺一念。斷本無明。名流注滅。相生滅住者。謂餘七識。心境麁顯。故名為相。雖七緣八望六為細。具有四惑。亦云麁故。依彼現識自種諸境。緣合生七說為相生。長劫熏習。名為相住。從末向本。漸伏及斷。至七地滿。名為相滅。依前生滅。立迷悟依。依後生滅。立染淨依。後短前長。事分二別。即是流注生住滅。相生住滅。是以海水得風。變作波濤之相。心水遇境。密成流注之生。前波引後波。鼓滄溟而不絕。新念續舊念。騰心海以常興。從此汩亂澄源。昏沈覺海。是知因真起妄。不覺無明之動搖。如從水成波。全是外風之鼓擊。內外和合。因緣發萌。遂成能見之心。便現所觀之境。因照而俄生智鑑。因智而分別妍媸。從此取捨情分。愛憎。心變。於五塵境。執著堅牢。向六情根。相續不斷。因茲愛河浪底沈溺無憂。欲火焰中。焚燒罔懼。甘心受黑城之極苦。不覺不知。沒命貪夢宅之浮榮。難惺難悟。若能了最初一念。起滅何從。頓入無生。復本真覺。則塵塵寂滅。六趣之籠檻難羈。念念虛玄。九結之網羅休絆。猶如巨海風息。不起微漣。察動相之本空。見緣生之無體。則窮源濕性。湛爾清冷。萬像森羅煥然明白。所以賢劫定意經云。了一切空。是曰一心。

Answer: The gate of the true conforms with the nature, marvelously joining with the unborn; worldly characteristics follow conditions, seemingly dividing into arising and ending. The Laṅkāvatārasūtra says: 'Bodhisattva-mahāsattva Mahāmati addressed the Buddha, saying: "World-Honoured One, how many kinds of arising, abiding, and ceasing do the consciousnesses have?" The Buddha told Mahāmati: "Consciousness has two kinds of arising, abiding, and ceasing that are not known by deliberation: namely, flowing arising, abiding, and ceasing; and characteristic arising, abiding, and ceasing."' An ancient commentary says: 'As for "flowing": it designates only the eighth [consciousness]; its three aspects are subtle and hidden, and seeds and actual manifestations are uninterrupted, so it is called "flowing." Conditioned by avidyā, it initially gives rise to the karma-consciousness, and hence is said to arise. Continuing across long kalpas, it is called abiding. When reaching the Vajrasamādhi, in a single thought of equal awakening, fundamental avidyā is severed; this is called the ceasing of the flowing. As for "characteristic arising, abiding, and ceasing": it refers to the remaining seven consciousnesses; mind and objects are coarse and apparent, so they are called "characteristics." Although the seventh conditions the eighth and is subtle compared to the sixth, it possesses the four afflictions, so it is also said to be coarse. Relying on that manifesting consciousness, its own seeds, and various objects, when conditions combine and generate the seventh, it is described as characteristic arising. Perfuming through long kalpas is called characteristic abiding. Proceeding from branch to root, it is gradually subdued and severed; upon reaching the completion of the seventh stage (bhūmi), it is called characteristic ceasing. Based on the former arising and ceasing, the basis of delusion and enlightenment is established; based on the latter arising and ceasing, the basis of defilement and purity is established. The latter is short and the former is long; functionally they are divided into two distinct types. These are precisely flowing arising, abiding, and ceasing, and characteristic arising, abiding, and ceasing.' Therefore, when seawater encounters wind, it turns into the characteristics of waves; when the water of the mind encounters objects, it secretly becomes a flowing arising. Preceding waves draw along subsequent waves, stirring the ocean without cessation; new thoughts continue old thoughts, surging across the ocean of the mind in constant rising. From this, the clear source is turbidly disturbed, and the ocean of awakening is darkened. One thereby knows that due to the true, the false arises, through unawareness of the stirring of avidyā—just as when water becomes waves, it is entirely the beating of the external wind. Internal and external combining in harmony, causes and conditions sprout forth; thereupon the mind of the active seer is formed, and immediately the observed objective realm appears. Because of illumination, the mirror of wisdom abruptly arises; because of wisdom, the attractive and repulsive are distinguished. From this, the sentiments of taking and discarding divide, and the mind of love and hate alters. Regarding the objects of the five sense data, attachment is firm and solid; toward the six emotional faculties, it continues uninterruptedly. Because of this, one sinks without sorrow beneath the waves of the river of attachment, and burns without fear amidst the flames of desire. Willingly one undergoes the extreme suffering of the black city, unaware and uncomprehending; staking one's life, one craves the fleeting glory of the burning dream-house, difficult to sober up from and difficult to awaken to. If one can comprehend the initial single thought—whence it arises and ceases—and abruptly enter the unborn, returning to the original true awakening, then dust upon dust is silenced and extinguished, so that the cage of the six destinies can hardly restrain one; thought after thought is empty and profound, so that the netting of the nine fetters ceases to ensnare. It is just like the great ocean when the wind ceases: not a slight ripple arises; examining the aspect of movement, it is fundamentally empty; seeing that what is arisen from conditions has no substantial entity, one exhausts the source of the watery nature, crystal-clear and cool, and the myriad phenomena stand out radiantly clear. Therefore the Bhadrakalpika-samādhi-sūtra says: 'Comprehending all as empty is called the one mind.'