宗鏡錄 59.25

59.25

答。此二性能所相生。俱無自體。何者。因妄想故立名相。因名相故立因緣。若妄想不生。名相何有。名相不有。因緣即空。以萬法不出名故。楞伽頌云。譬如修行事。於一種種現。於彼無種種。妄想相如是。釋云。此破妄想遍計性也。如二乘修諸觀行。若作青想觀時。天地萬物。莫不皆青也。以無青處見青。由心變故。於一色境。種種不同。譬凡夫妄見生死。亦是無生死處妄見生死也。又經頌云。譬如種種瞖。妄想眾色現。瞖無色非色。緣起不覺然。此破因緣依他起性也。如目瞖所見。差別不同。彼實非有緣所起法。斯則妄想體空。因緣無性。即是圓成究竟一法。如明眼人。見淨虛空。況一真心。更無所有。

Answer: These two natures mutually produce each other as active and passive, and both lack self-substance. Why is that? Because of false imagination, names and marks are established; because of names and marks, causes and conditions are established. If false imagination does not arise, how could names and marks exist? If names and marks do not exist, causes and conditions are empty, because the myriad dharmas do not depart from names. A verse of the Laṅkāvatārasūtra says: 'Just as in the practice of meditation, / Manifold [appearances] appear within a single thing, / Yet therein there are no manifold things: / The marks of false imagination are like this.' The explanation says: This refutes the conceptually constructed nature of false imagination. Just as when the two vehicles cultivate various meditative contemplations, when they perform the blue-visualization contemplation, nothing among heaven, earth, and the myriad things is not blue. Seeing blue where there is no blue is due to the transformation of citta: with respect to a single rūpa sphere, there are manifold differences. It is like ordinary beings falsely seeing birth and death, which is also falsely seeing birth and death where there is no birth and death. Furthermore, a verse of the sūtra says: 'Just as with various cataracts, / False imagination manifests manifold forms; / The cataract is neither form nor non-form: / Arising from conditions is realized to be like this.' This refutes the dependent nature of causes and conditions. Just as what is seen through cataracts of the eye has distinct differences, those dharmas arising from conditions are truly not existent. Thus, the substance of false imagination is empty, and causes and conditions lack self-nature; this itself is the ultimate single dharma of the consummated [nature]. Just as a person with clear eyes sees pure empty space, how much more so for the one true citta, which has nothing whatsoever beyond it.