宗鏡錄 57.35

57.35

答。分別是識。無分別是智。如大寶積經云。佛言。所言識者。謂能了別眼所知色。耳所知聲。鼻所知香。舌所知味。身所知觸。意所知法。是名為識。所言智者。於內寂靜。不行於外。唯依於智。不於一法而生分別。及種種分別。是名為智。又舍利弗。從境界生。是名為識。從作意生。是名為識。從分別生。是名為識。無取無執。無有所緣。無所了別。無有分別。是名為智。又舍利弗。所言識者。住有為法。何以故。無為法中。識不能行。若能了達無為之法。是名為智。又月燈三昧經偈云。不寂者是想。寂滅者是智。若知想自性。便離於諸想。若有想可遣。是則還有想。彼行想戲論。是人不離想。若人作是心。是想誰所起。是想誰能證。誰能滅是想。起想之法者。諸佛莫能得。即於此處有。無我離取著。若其心不生。何由得起想。若心得解脫。彼則無由起。若證於解脫。心則不思議。心不思議故。成就不思議。我本作是念。安住心地已。棄捨一切心。願成不思議。白淨法果報。覩見於無為。一念能了知。一切眾生念。眾生即是心。心即是如來。諸佛不思議。顯了於此心。

Answer: Distinction is consciousness; non-distinction is wisdom. As the Mahāratnakūṭasūtra states: 'The Buddha said: What is called "consciousness" refers to being able to distinguish form known by the eye, sound known by the ear, fragrance known by the nose, taste known by the tongue, touch known by the body, and dharmas known by the mind; this is called consciousness. What is called "wisdom" is tranquil within and does not operate externally; relying solely on wisdom, it does not produce distinctions or diverse distinctions with respect to any single dharma; this is called wisdom. Furthermore, Śāriputra: arising from sensory objects is called consciousness; arising from mental attention is called consciousness; arising from distinction is called consciousness. Being free from grasping and clinging, having no objective support, having no distinguishing, and having no discrimination is called wisdom. Furthermore, Śāriputra: what is called consciousness abides in conditioned dharmas. Why is that? In unconditioned dharmas, consciousness cannot operate. If one can comprehend unconditioned dharmas, this is called wisdom.' Again, a verse in the Samādhirājasūtra states: / 'What is not tranquil is conception; / what is tranquil and extinguished is wisdom. / If one knows the self-nature of conception, / one is immediately freed from all conceptions. / If there is a conception that can be dispelled, / then that is still conception. / One who practices the conceptual proliferation of conception, / such a person is not freed from conception. / If a person generates this thought: / By whom was this conception arisen? / Who can realize this conception? / Who can extinguish this conception? / The dharmas that give rise to conceptions / cannot be found by any Buddha. / It is precisely here that there is / non-self, free from grasping and clinging. / If that mind is not produced, / by what means could conception arise? / If the mind attains liberation, / it will have no means to arise. / If one realizes liberation, / the mind is then inconceivable. / Because the mind is inconceivable, / it accomplishes the inconceivable. / Formerly I made this resolution: / having stably dwelt in the mind-ground, / abandoning all minds, / I vow to accomplish the inconceivable / retribution of pure dharmas, / and behold the unconditioned. / In a single thought one can know / the thoughts of all sentient beings. / Sentient beings are precisely citta; / citta is precisely the Tathāgata. / The inconceivable of all Buddhas / is clearly manifested in this citta.'