宗鏡錄 58.16

58.16

答。謂破執真如心外實有。故說為空。即空其情執。即不空其真如空也。又識論云。然諸契經說有虛空等諸無為法。略有二種。一依識變假施設有。謂曾聞說虛空等名。隨分別有虛空等相。數習力故。心等生時。似虛空等。無為相現。此所現相。前後相似。無有變易。假說為常。二依法性假施設有。謂空無我所顯真如。有無俱非。心言路絕。與一切法。非一異等。是法真理。故名法性。離諸障礙。故名虛空。由簡擇力。滅諸雜染。究竟證會。故名擇滅。不由擇力。本性清淨。或緣闕所顯。故名非擇滅。苦樂受滅。故名不動。想受不行。名想受滅。此五皆依真如假立。真如亦是假施設名。釋云。一依識變假施設有者。此無本質。唯心所變。如極微等。變似空等相現。此皆變境而緣故也。真如亦是假施設者。真如約詮。而詮體是一。此五無為。依真如上假名空等。而真如體。非如。非不如。故真如名。亦是假立。如食油蟲等。不稱彼體。唯言顯故。譬如有蟲。名曰食油。實非食油。假名食油。不稱體故。真如亦爾。又釋摩訶衍論云。無為有四。一真如無為。二本覺無為。三始覺無為。四虛空無為。有為法有五種。一者。根本無明有為。二者。生相有為。三者。住相有為。四者。異相有為。五者。滅相有為。是名為五。且四無為者。以何為體。有何等用。頌曰。依各有二種。所謂通及別。如體用亦爾。隨釋應觀察。論云。真如無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。寂靜理法以為體故。本覺無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。自然本智以為體故。始覺無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。隨他起智以為體故。虛空無為。有二所依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。無所有事。以為體故。復次真如無為。有二種用。一者通用。一切諸法。令出生故。二者別用。平等之性。令不失故。本覺無為。有二種用。一者通用。不守自性故。二者別用。不轉變故。始覺無為。有二種用。一者通用。隨妄轉故。二者別用。對治自過故。虛空無為。有二種用。一者通用。欲有令有故。二者別用。空無之性。令不失故。是名二用。此中所說。通謂他義。別謂自義。五種有為。以何為體。有何等用。頌曰。依各有二種。所謂通及別。如體用亦爾。隨釋應觀察。論曰。根本無明。有二種依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內。大力住地以為體故。生相有為。有二種依。一者通所依。非有非無為。一心本法以為體故。二者別所依。生滅門內。細分染法以為體故。住相有二種依。一者通所依。非有為。非無為。一心本法以為體故。二者別所依。生滅門內麁分染法以為體故。異相滅相。二種通依別依。如前住相有為所說無別。復次根本無明有為。有二種用。一者通用。能生一切諸染法故。二者別用。隨所至處。作礙事故。生相有為。有二種用。一者通用。於上下中與其力故。二者別用。隨所至處。作礙事故。如說生相。住異亦爾。滅相有為。有二種用。一者通用。於上及自。與其力故。二者別用。能作礙事故。是名二用。以何義故。作如是說。有為無為。一切諸法。通以一心。而為其體。於道智契經中作如是說。爾時文殊師利白佛言。世尊。阿賴耶識。具一切法。過於恒沙。過於恒沙。如是諸法。以誰為本。生於何處。佛言。如是有為無為。一切諸法。生處殊勝。不可思議。何以故。於非有為非無為處。是有為是無為法而能生故。文殊又白佛言。世尊。云何名為非有為非無為處。佛言。非有為非無為處者。所謂一心本法。非有為故。能作有為。非無為故。能作無為。是故我言。生處殊勝。不可思議。復次善男子。譬如庶子。有二所依。一者大王。二者父母。有為無為。一切諸法。亦復如是。各有二依。謂通達依。及支分依。復次善男子。譬如一切草木。有二所依。一者大地。二者種子。有為無為。一切諸法。亦復如是。各有二依。謂通達依。及支分依。乃至廣說不生不滅。與生滅和合者。即是開示能熏所熏之差別故。云何開示。所謂顯示染淨諸法。有力無力。互有勝劣故。今當作二門。分明顯說。一者下轉門。二者上轉門。生滅門中。不出此二。如是二門。云何差別。頌曰。諸染法有力。諸淨法無力。背本下下轉。名為下轉門。諸淨法有力。諸染法無力。向原上上轉。名為上轉門。論曰。由染淨諸法。互有勝劣故。二種轉門。得成而已。今當先說初下轉門。根本無明。以何等法而為所熏。於何時中而作熏事。頌曰。所熏有五種。為一法界心。及四種無為。非初非中後。取前中後故。如契經分明說。論曰。根本無明。以五種法而為所熏。謂一法界及同無為。熏一法界。其相云何。頌曰。一種法界心。有二種自在。謂有為無為。是根本無明。依於初自在。而能作熏事。論曰。一法界心。有二種自在。一者有為自在。能為有為法。而作依止故。二者無為自在。能為無為法。而作依止故。根本無明。依初自在。能作熏事。非後自在。中實契經中作如是說。根本無明依初自在能作熏事非後自在。中實契經中作如是說。根本無明熏自所依分際之量。非他所依故。熏真如法。其相云何。頌曰。真如無為法。有二種作用。所謂通及別。如前決擇說。是根本無明。依於初作用。而能作熏事。餘無為亦爾。論曰。真如無為。有二種用。謂通及別。如前所說。根本無明。依初作用。能作熏事。非後作用。如說真如。餘三無為。亦復如是。皆依初作用。非後用故。作熏時量。非初亦非中後。取前中後故。本智契經中作如是說。大力無明。作熏事時。初及中後。一時俱取。而非別取故。此中所說能熏所熏。以何義故名言熏。謂能引彼法而合自體。不相捨離。俱行俱轉。故名能熏。又能與彼法不作障礙。若隨若順。不違逆故。名為所熏。謂五種有為。能熏四種無為法。及一法界心。所熏五法隨來。而與五能熏。共會和合。同事俱轉。是故說言。不生不滅。與生滅和合。如大無明。一心本法。為通依故。依初自在。作熏習事。四相有為。應如是知。如大無明。依四無為。通達作用。能作熏事。四相有為。應如是知。

Answer: It is said to be empty in order to refute the attachment to tathatā as substantially existing outside the mind. That is, it empties one's emotional attachments; it does not empty the emptiness of tathatā itself. Furthermore, the Vijñaptimātratāsiddhiśāstra states: "However, the various sūtras speak of the existence of space and other unconditioned dharmas, which are briefly of two kinds. First, those provisionally established based on the transformations of consciousness. That is, having once heard the names of 'space' and so on, following one's conceptual discrimination there are characteristics of space and so on. Due to the power of repeated habituation, when the mind and [mental factors] arise, appearances of unconditioned phenomena, resembling space and so on, manifest. These manifested appearances are similar from earlier to later, without change or alteration, and are provisionally spoken of as permanent. Second, those provisionally established based on the nature of phenomena. That is, the tathatā revealed by emptiness and selflessness is neither existent nor non-existent; the paths of mind and speech are cut off, and it is neither identical with nor different from all dharmas. It is the true reality of dharmas, and is therefore called the nature of phenomena. Being free from all obstacles, it is called space. Through the power of selection, it eliminates all defilements and is definitively realized; hence it is called cessation through selection. Not depending on the power of selection, it is intrinsically pure, or revealed by the absence of conditions; hence it is called cessation not through selection. Because painful and pleasant sensations cease, it is called imperturbability. Because ideation and sensation do not operate, it is called the cessation of ideation and sensation. These five are all provisionally established based on tathatā, and 'tathatā' is also a provisionally established name." The commentary states: "As for 'those provisionally established based on the transformations of consciousness', these have no underlying objective referent, but are transformed by citta alone, just as in the case of subtle atoms and the like, appearing transformed to resemble space and so on. These are all due to taking transformed objects as conditions. As for ''tathatā' is also a provisionally established name', 'tathatā' refers to the designation, while the substance designated is singular. These five unconditioned [dharmas] are provisional names such as 'space' based on tathatā. Yet the substance of tathatā is neither 'as such' nor 'not as such'. Therefore, the name 'tathatā' is also provisionally established. Just as with the 'oil-eating bug' and so on, it does not correspond to its substance, but is only revealed through words. For example, there is an insect named 'oil-eating'; in reality it does not eat oil, but is provisionally named 'oil-eating' because it does not correspond to its substance. Tathatā is also like this." Furthermore, the Commentary on the Awakening of Faith (*Śraddhotpāda-śāstra-ṭīkā*) states: "There are four unconditioned [dharmas]: first, the unconditioned of tathatā; second, the unconditioned of original awakening; third, the unconditioned of initial awakening; fourth, the unconditioned of space. There are five kinds of conditioned dharmas: first, the conditioned of fundamental avidyā; second, the conditioned of the characteristic of arising; third, the conditioned of the characteristic of abiding; fourth, the conditioned of the characteristic of difference; fifth, the conditioned of the characteristic of cessation. These are called the five. Now, as for the four unconditioned [dharmas], what do they take as their substance, and what functions do they have? A verse says: / 'Each basis is of two kinds, / Namely, general and particular. / The same applies to substance and function; / One should examine them in accordance with the explanation.' / The treatise says: 'The unconditioned of tathatā has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes the peaceful reality-dharma as its substance. The unconditioned of original awakening has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes natural innate wisdom as its substance. The unconditioned of initial awakening has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes wisdom arising in accordance with other [conditions] as its substance. The unconditioned of space has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes non-existent facts as its substance. Furthermore, the unconditioned of tathatā has two kinds of function: first, the general function, because it causes all dharmas to arise; second, the particular function, because it causes the nature of equality not to be lost. The unconditioned of original awakening has two kinds of function: first, the general function, because it does not preserve its own nature; second, the particular function, because it does not transform. The unconditioned of initial awakening has two kinds of function: first, the general function, because it transforms in accordance with delusion; second, the particular function, because it remedies its own faults. The unconditioned of space has two kinds of function: first, the general function, because when existence is desired it causes it to exist; second, the particular function, because it causes the nature of emptiness and non-existence not to be lost. These are called the two functions. What is spoken of here as 'general' means the significance for others; 'particular' means the significance for oneself. What do the five kinds of conditioned dharmas take as their substance, and what functions do they have? A verse says: / 'Each basis is of two kinds, / Namely, general and particular. / The same applies to substance and function; / One should examine them in accordance with the explanation.' / The treatise says: 'Fundamental avidyā has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes the ground of abiding of great power as its substance. The conditioned of the characteristic of arising has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes subtle defiled dharmas as its substance. The characteristic of abiding has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes coarse defiled dharmas as its substance. For the characteristic of difference and the characteristic of cessation, the two kinds of general and particular bases are no different from what was previously said of the conditioned of the characteristic of abiding. Furthermore, the conditioned of fundamental avidyā has two kinds of function: first, the general function, because it can produce all defiled dharmas; second, the particular function, because wherever it reaches, it performs obstructive activities. The conditioned of the characteristic of arising has two kinds of function: first, the general function, because it grants power to the upper, lower, and middle; second, the particular function, because wherever it reaches, it performs obstructive activities. As was said of the characteristic of arising, the same is true of abiding and difference. The conditioned of the characteristic of cessation has two kinds of function: first, the general function, because it grants power to the upper and to itself; second, the particular function, because it can perform obstructive activities. These are called the two functions.' On what account is this said? All dharmas, conditioned and unconditioned, universally take the one mind as their substance. In the *Mārgajñānasūtra*, it is said thus: 'At that time, Mañjuśrī said to the Buddha: "World-Honoured One, the ālayavijñāna is endowed with all dharmas, exceeding the sands of the Ganges, exceeding the sands of the Ganges. What do these dharmas take as their root, and where are they born?" The Buddha said: "The place of arising of all such dharmas, conditioned and unconditioned, is sublime and inconceivable. Why is this? Because in the place that is neither conditioned nor unconditioned, these conditioned and unconditioned dharmas are able to arise." Mañjuśrī further said to the Buddha: "World-Honoured One, what is named the place that is neither conditioned nor unconditioned?" The Buddha said: "The place that is neither conditioned nor unconditioned refers to the fundamental dharma of the one mind. Because it is not conditioned, it can produce the conditioned; because it is not unconditioned, it can produce the unconditioned. Therefore, I say that the place of arising is sublime and inconceivable. Furthermore, good son, it is like a commoner's son who has two supports: first, the great king; second, father and mother. All dharmas, conditioned and unconditioned, are also like this; each has two supports, namely, the universal support and the branch support. Furthermore, good son, it is like all grasses and trees that have two supports: first, the great earth; second, the seed. All dharmas, conditioned and unconditioned, are also like this; each has two supports, namely, the universal support and the branch support."' And up to the extensive explanation that 'the unarising and unceasing unites with arising and ceasing', which precisely reveals the difference between the active perfumer and the perfumed. How does it reveal this? That is, by demonstrating that all defiled and pure dharmas have power and lack power, having mutual superiority and inferiority. Now we shall establish two gates to explain this clearly: first, the downward-turning gate; second, the upward-turning gate. Within the gate of arising and ceasing, it does not go beyond these two. How do these two gates differ? A verse says: / 'All defiled dharmas have power; / All pure dharmas lack power. / Turning downward away from the origin / Is called the downward-turning gate. / All pure dharmas have power; / All defiled dharmas lack power. / Turning upward toward the source / Is called the upward-turning gate.' / The treatise says: 'Because defiled and pure dharmas have mutual superiority and inferiority, the two turning gates are established.' Now we should first speak of the initial downward-turning gate. What dharmas does fundamental avidyā take as what is perfumed, and at what time does it perform the perfuming? A verse says: / 'What is perfumed is of five kinds: / The mind of the one dharmadhātu, / And four kinds of unconditioned [dharmas]. / It is neither initial, nor middle, nor final, / Because it grasps the prior, middle, and subsequent, / As the sūtra clearly explains.' / The treatise says: 'Fundamental avidyā takes five kinds of dharmas as what is perfumed: namely, the one dharmadhātu and the corresponding unconditioned [dharmas].' What is the characteristic of perfuming the one dharmadhātu? A verse says: / 'The mind of the one dharmadhātu / Possesses two kinds of mastery: / Namely, the conditioned and the unconditioned. / Fundamental avidyā, / Relying upon the initial mastery, / Is able to perform the work of perfuming.' / The treatise says: 'The mind of the one dharmadhātu possesses two kinds of mastery: first, the conditioned mastery, because it can serve as the basis for conditioned dharmas; second, the unconditioned mastery, because it can serve as the basis for unconditioned dharmas. Fundamental avidyā, relying upon the initial mastery, can perform the work of perfuming, but not upon the latter mastery.' In the *Madhyamasatyasūtra*, it is said thus: 'Fundamental avidyā perfumes according to the measure of the scope of its own basis, not that of another's basis.' What is the characteristic of perfuming the dharma of tathatā? A verse says: / 'The unconditioned dharma of tathatā / Has two kinds of function: / Namely, general and particular, / As definitively explained previously. / Fundamental avidyā, / Relying upon the initial function, / Is able to perform the work of perfuming; / The remaining unconditioned [dharmas] are also like this.' / The treatise says: 'The unconditioned of tathatā has two kinds of function: namely, general and particular, as previously explained. Fundamental avidyā, relying upon the initial function, can perform the work of perfuming, but not upon the latter function. As was said of tathatā, the remaining three unconditioned [dharmas] are also like this, all relying upon the initial function and not the latter function.' The temporal measure of performing perfuming is neither initial, nor middle, nor final, because it grasps the prior, middle, and subsequent. In the *Mūlajñānasūtra*, it is said thus: 'When avidyā of great power performs the work of perfuming, it grasps the initial, middle, and final all at once, rather than grasping them separately.' In what sense are the 'active perfumer' and the 'perfumed' spoken of here termed 'perfuming'? That is, because it can draw that dharma and unite with its own substance, without departing or separating, proceeding and turning together; hence it is called the 'active perfumer'. Furthermore, because it does not cause obstruction to that dharma, but conforms and complies without opposing it, it is called 'what is perfumed'. That is, the five kinds of conditioned dharmas can perfume the four kinds of unconditioned dharmas and the mind of the one dharmadhātu. The five perfumed dharmas follow along, and together with the five active perfumers, they unite and harmonize, operating and turning together in the same activity. Therefore it is said: 'The unarising and unceasing unites with arising and ceasing.' Just as with great avidyā, taking the fundamental dharma of the one mind as the general basis, it performs the work of habituation relying on the initial mastery, so should it be known of the four characteristics of the conditioned. Just as with great avidyā, relying on the universal function of the four unconditioned [dharmas], it can perform the work of perfuming, so should it be known of the four characteristics of the conditioned.