宗鏡錄 6.8

6.8

答曰。異也。何者。生滅門中。名為該攝。真如門中。名為融攝。該攝故。染淨俱有。融攝故。染淨俱亡。俱亡故。一味不分。俱有故。歷然差別。摩訶衍論云。此二覺有二門。一者略說本覺安立門。二者略說始覺安立門。本覺門中。則有二門。一者清淨本覺門。二者染淨本覺門。始覺門中。又有二門。一者清淨始覺門。二者染淨始覺門。云何名為清淨本覺。本有法身。從無始來。具足圓滿過恒沙德。常明淨故。云何名染淨本覺。自性清淨心。受無明熏。流轉生死無斷絕故。云何名為清淨始覺。無漏性智。出離一切無量無明。不受一切無明熏故。云何名為染淨始覺。般若受無明熏。不能離故。如是諸覺。皆智眷屬。當證何理以為體分。謂性真如。及虛空理。如是二理。各有二種。云何名為二種真如。一者清淨真如。二者染淨真如。虛空之理。亦復如是。云何名為清淨真如。二種淨覺所證真如。離熏習故。云何名為染淨真如。二染淨覺所證真如。不離熏故。虛空之理。亦復如是。以何義故強名本覺。字事差別。其相云何。頌曰。本覺各有十。體雖同字事。各各差別故。謂根明等義。論曰。本覺各有十。云何為十本。一者根字事本。本有法身。能善住持一切功德。譬如樹根。能善住持一切枝葉。及華果等。不壞不失故。二者本字事本。本有法身。從無始來。自然性有。不從始起故。三者遠字事本。本有法身。其有德時。重重久遠無分界故。四者自字事本。本有法身。我自成我。非他成我故。五者體字事本。本有法身。為諸枝德作依止故。六者性字事本。本有法身。不轉之義常建立故。七者住字事本。本有法身。住於無住無去來故。八者常字事本。本有法身。決定實際無流轉故。九者堅字事本。本有法身。遠離風相。堅固不動若金剛故。十者總字事本。本有法身。廣大圓滿無所不遍。為通體故。是名為十。云何十覺。一者鏡字事覺。薩般若慧。清淨明白無塵累故。二者開字事覺。薩般若慧。通達現了無障礙故。三者一字事覺。薩般若慧。獨尊獨一無比量故。四者離字事覺。薩般若慧。自性解脫。出離一切種種縛故。五者滿字事覺。薩般若慧。自具足無量種種功德。無所少故。六者照字事覺。薩般若慧。放大光明。遍照一切無量境故。七者察字事覺。薩般若慧。常恒分明無迷亂故。八者顯字事覺。薩般若慧。清淨體中。淨品眷屬悉現前故。九者知字事覺。薩般若慧。於一切法無不窮故。十者覺字事覺。薩般若慧。所有功德。唯有覺照。無一一法而非覺故。是名為十。如是十種本覺字義。唯依一種本性法身。隨義釋異。據其自體。無別而已。此中所說。二本覺中。當何本覺。謂清淨本覺。非染淨本覺。染淨本覺字義差別。其相云何。頌曰。染淨本覺中。或各有十義。前說十事中。各有離性故。論曰。此本覺中。或各有十。所以者何。前十義中。各有不守自性義故。字事配屬。依向應知。如是二覺。同耶異耶。非同同故。非異異故。以此義故。或同或異。或非是同。或非是異。是故皆是皆非而已。以何義故。強名始覺。字事差別。其相云何。頌曰。從無始已來。無有惑亂時。今日始初覺。故名為始覺。論曰。從無始來。始覺般若。無惑亂時。而無惑時。今日始初覺。故名始覺。如是始覺前惑後覺。則非始覺。而無惑時。理常現。今常初。故為始覺。如是始覺。二始覺中當何始覺耶。謂清淨覺。非染淨覺。染淨始覺字事差別。其相云何。頌曰。清淨始覺智。不守自性故。而能受染熏。故名染淨覺。雖無惑時而不守自性故。能受染熏。隨緣流轉。以此義故。是故名為染淨始覺。以何義故強名真如。字事差別。其相云何。頌曰。性真如理體。平等平等一。無有多相故。故名為真如。論曰。性真如理。平等平等。雖同一相。亦無一相。亦無多相。無一相故。遠離同緣。無多相故。遠離異緣。以此義故。名為真如。如是真如。二種淨智親所內證。復次真如各有十義。一者根字事真。乃至第十總字事真。如是十真十種本義。相應俱有。不相捨離。是故同名表示而已。云何十如。一者鏡字事如。乃至第十覺字事如。如是十覺義。相應俱有。不相捨離故。是故同名表示而已。所以者何。十種真理本有法身。有德方便。十真如理薩般若慧。有覺方便。以此義故。更重言詞。作如是示。此中所說。二真如中。當何真如。謂清淨真如。非染淨真如。染淨真如字事差別。其相云何。頌曰。清淨真如理。不守自性故。而能受染熏。名染淨真如。論曰。清淨真如。從無始來。平等平等。自性清淨。不生不滅。亦無去來。亦無住所。而真如理性。不守自性故。隨緣動轉。是故名為染淨真如。如是真如。二染淨智親所內證。相應俱有。不相捨離。如是等義。觀前所說。比類應知。以何義故強名虛空。字事差別。其相云何。虛空有十義。其體雖同。義事各各差別故。謂無礙等事。論曰。性虛空理。有十種義。一者無障礙義。諸色法中無障礙故。二者周遍義。無所不至故。三者平等義。無揀擇故。四者廣大義。無分際故。五者無相義。絕色相故。六者清淨義。無塵累故。七者不動義。無成壞故。八者有空義。滅有量故。九者空空義。離空著故。十者無得義。不能執故。是名為十。如是十事。義用差別。若據其體。無別而已。此虛空理。二種淨智親所內證。相應俱有。不相捨離。二虛空中當何虛空。謂清淨虛空。非染淨虛空。染淨虛空字事差別。其相云何。頌曰。清淨虛空理。不守自性故。而能受熏習。名染淨虛空。論曰。清淨虛空。具足十德。亦無染相。亦無淨相。而虛空性不守自性故。能受染淨熏。隨緣流轉。是故名為染淨虛空。又起信論疏云。本覺者。以對始故。說之為本。言離念者。離於妄念。顯無不覺也。等虛空等者。非唯無不覺之闇。乃有大智慧光明義等故也。虛空有二義。以況於本覺。一周遍義。謂橫遍三際。竪通凡聖。故云無所不遍也。二無差別義。謂在纏出障。性恒無二。故法界一相也。欲明覺義出纏相顯。故云即是如來平等法身。既法身之覺。理非新成。故云依此法身。說名本覺。無性攝論云。無垢無罣礙智。名為法身。金光明經。名大圓鏡智。為法身等。皆此義也。何以故者。責其立名。有二責意。一云。上開章中直云覺義。何故今結乃名本覺。二云。此中既稱本覺。何故論中直云覺耶。進退責也。釋云。以對始故。說之為本。答初意也。以始即同本。以至心原時。始覺即同本覺。無二相故。是故論中但云其覺。答後意也。良以本覺隨染。生於始覺。還待此始覺。方名本覺。故云本覺者。對始覺說也。然此始覺。是本覺所成。還契心原。融同一體。方名始覺。故云以始覺即同本也。

Answer: They are different. Why? In the gate of arising and ceasing, it is called inclusive subsumption (gaishe). In the gate of tathatā, it is called fused subsumption (rongshe). Because of inclusive subsumption, both defilement and purity are present. Because of fused subsumption, both defilement and purity are extinguished. Because both are extinguished, they are of one taste and undivided. Because both are present, they are distinctly differentiated.

The Moheyan lun (Treatise on the Great Vehicle) states: "These two awakenings have two gates: first, the gate of summarily explaining the establishment of innate awakening; second, the gate of summarily explaining the establishment of initial awakening. Within the gate of innate awakening, there are two gates: first, the gate of pure innate awakening; second, the gate of defiled-pure innate awakening. Within the gate of initial awakening, there are also two gates: first, the gate of pure initial awakening; second, the gate of defiled-pure initial awakening. What is called pure innate awakening? The inherently existent dharmakāya, from beginningless time, is fully and completely endowed with virtues exceeding the sands of the Ganges, being ever luminous and pure. What is called defiled-pure innate awakening? The inherently pure mind is perfumed by avidyā, transmigrating through birth and death without cessation. What is called pure initial awakening? The undefiled innate wisdom transcends all immeasurable avidyā, not being perfumed by any avidyā. What is called defiled-pure initial awakening? Prajñā is perfumed by avidyā and unable to transcend it. All such awakenings are retinue of wisdom. What principle do they realize to serve as their substance? That is, the principle of the nature's tathatā, and the principle of empty space. These two principles each have two kinds. What are the two kinds of tathatā? First, pure tathatā; second, defiled-pure tathatā. The principle of empty space is likewise. What is called pure tathatā? The tathatā realized by the two kinds of pure awakening, because it is free from perfuming. What is called defiled-pure tathatā? The tathatā realized by the two defiled-pure awakenings, because it is not free from perfuming. The principle of empty space is likewise. For what reason is it provisionally termed innate awakening? What are the distinctions of the words and referents, and what are their characteristics?"

A verse says:
"Innate awakening each has ten [aspects];
Although their substance is the same, words and referents
Are each distinct,
Meaning 'root', 'luminosity', and so forth."

The treatise says: "Innate awakening each has ten [aspects]. What are the ten 'innate' (ben)? First, the word and referent 'root' (gen): the inherently existent dharmakāya can skillfully uphold all virtues, just like the root of a tree can skillfully uphold all branches, leaves, flowers, and fruits, neither deteriorating nor perishing. Second, the word and referent 'original' (ben): the inherently existent dharmakāya naturally exists by its nature from beginningless time, not originating newly from a beginning. Third, the word and referent 'distant' (yuan): when the inherently existent dharmakāya possesses virtues, it is layered and enduringly remote, having no boundaries. Fourth, the word and referent 'self' (zi): the inherently existent dharmakāya constitutes the self by itself, not constituted as the self by another. Fifth, the word and referent 'substance' (ti): the inherently existent dharmakāya serves as the support for all branching virtues. Sixth, the word and referent 'nature' (xing): the inherently existent dharmakāya is ever established in its non-turning meaning. Seventh, the word and referent 'abiding' (zhu): the inherently existent dharmakāya abides in non-abiding, having neither coming nor going. Eighth, the word and referent 'constant' (chang): the inherently existent dharmakāya is determinately the reality-limit (bhūtakoṭi), without transmigration. Ninth, the word and referent 'firm' (jian): the inherently existent dharmakāya is far removed from the characteristics of wind, being firm and unmoving like a vajra. Tenth, the word and referent 'total' (zong): the inherently existent dharmakāya is vast, perfect, and all-pervading, serving as the common substance. These are called the ten.

What are the ten 'awakenings'? First, the word and referent 'mirror' (jing): all-knowledge (sarvajñatā) wisdom is pure and clear, free from defiling encumbrances. Second, the word and referent 'opening' (kai): sarvajñatā wisdom is thoroughly unobstructed and clearly manifest. Third, the word and referent 'one' (yi): sarvajñatā wisdom is uniquely honored and peerless, without comparison. Fourth, the word and referent 'separation' (li): sarvajñatā wisdom is inherently liberated, transcending all manner of bonds. Fifth, the word and referent 'fullness' (man): sarvajñatā wisdom inherently possesses immeasurable varied virtues, lacking nothing. Sixth, the word and referent 'illumination' (zhao): sarvajñatā wisdom emits great light, everywhere illuminating all immeasurable objects. Seventh, the word and referent 'scrutiny' (cha): sarvajñatā wisdom is ever distinct, free from confusion. Eighth, the word and referent 'manifestation' (xian): within the pure substance of sarvajñatā wisdom, the pure retinue is fully manifest before it. Ninth, the word and referent 'knowing' (zhi): sarvajñatā wisdom leaves no phenomenon unexhausted. Tenth, the word and referent 'awakening' (jue): all the virtues of sarvajñatā wisdom consist solely of awakening-illumination, with no single phenomenon that is not awakened. These are called the ten.

Such ten meanings of the words of innate awakening depend solely upon the single inherently existent dharmakāya; their distinctions are explained according to sense, but according to their own substance, there is no difference whatsoever. Among the two kinds of innate awakening spoken of here, which innate awakening is this? It refers to pure innate awakening, not defiled-pure innate awakening. What are the distinctions of the words and referents of defiled-pure innate awakening, and what are their characteristics?"

A verse says:
"Within defiled-pure innate awakening,
Each may also have ten meanings;
In the ten referents explained before,
Each possesses separation from its nature."

The treatise says: "Within this innate awakening, each may also have ten. Why is this? Because among the previous ten meanings, each possesses the meaning of not maintaining its own nature. The correlation of words and referents should be understood in accord with the above. Are these two awakenings identical or different? Because the identical is not identical, and the different is not different, by this meaning, they are either identical or different, or neither identical nor different. Therefore, they are both affirmed and both denied, that is all.

For what reason is it provisionally termed initial awakening? What are the distinctions of words and referents, and what are their characteristics?"

A verse says:
"From beginningless time,
There is no time of delusion;
Today one first awakens,
Therefore it is named initial awakening."

The treatise says: "From beginningless time, the prajñā of initial awakening has no time of delusion; yet at the time without delusion, today one first awakens; hence it is called initial awakening. If this initial awakening were delusion first and awakening later, it would not be initial awakening. But at the time without delusion, the principle is ever manifest and now ever original; therefore it is initial awakening. Among the two initial awakenings, which initial awakening is this initial awakening? It refers to pure awakening, not defiled-pure awakening. What are the distinctions of words and referents of defiled-pure initial awakening, and what are their characteristics?"

A verse says:
"Because the wisdom of pure initial awakening
Does not maintain its own nature,
It can receive defiled perfuming;
Therefore it is named defiled-pure awakening."

"Although there is no time of delusion, because it does not maintain its own nature, it can receive defiled perfuming and transmigrate according to conditions. By this meaning, it is called defiled-pure initial awakening.

For what reason is it provisionally termed tathatā? What are the distinctions of words and referents, and what are their characteristics?"

A verse says:
"The principle substance of the nature's tathatā
Is equally and identically one;
Because it has no multiple characteristics,
It is therefore named tathatā."

The treatise says: "The principle of the nature's tathatā is equal and identical. Although of one characteristic, it also has neither a single characteristic nor multiple characteristics. Because it has no single characteristic, it is far removed from the condition of identity; because it has no multiple characteristics, it is far removed from the condition of difference. By this meaning, it is named tathatā. Such tathatā is directly and internally realized by the two kinds of pure wisdom. Furthermore, tathatā each has ten meanings: first, the word and referent 'true' (zhen) of root, up to tenth, the word and referent 'true' of total. These ten 'trues' and the ten innate meanings are concomitant and coexist, not abandoning each other; therefore they are indicated under the same name, that is all. What are the ten 'thus' (ru)? First, the word and referent 'thus' of mirror, up to tenth, the word and referent 'thus' of awakening. Because these ten meanings of awakening are concomitant and coexist, not abandoning each other, they are indicated under the same name, that is all. Why is this? The ten kinds of true principles are the upāya of the virtues of the inherently existent dharmakāya; the ten principles of tathatā are the upāya of awakening of sarvajñatā wisdom. For this reason, with repeated phrasing, it is indicated in this way. Among the two kinds of tathatā spoken of here, which tathatā is this? It refers to pure tathatā, not defiled-pure tathatā. What are the distinctions of words and referents of defiled-pure tathatā, and what are their characteristics?"

A verse says:
"Because the principle of pure tathatā
Does not maintain its own nature,
It can receive defiled perfuming;
It is named defiled-pure tathatā."

The treatise says: "Pure tathatā, from beginningless time, is equal and identical, inherently pure, unborn and unceasing, without coming or going, and having no dwelling place. Yet because the nature of the principle of tathatā does not maintain its own nature, it stirs and turns according to conditions; therefore it is named defiled-pure tathatā. Such tathatā is directly and internally realized by the two defiled-pure wisdoms, being concomitant and coexistent, not abandoning each other. Meanings such as these should be understood by analogy with what was explained above.

For what reason is it provisionally termed empty space? What are the distinctions of words and referents, and what are their characteristics? Empty space has ten meanings. Although its substance is the same, its meanings and referents are each distinct—namely, unimpededness and other referents."

The treatise says: "The principle of the nature's empty space has ten meanings: first, the meaning of unobstructedness, because it is unobstructed among all material phenomena; second, the meaning of omnipresence, because there is nowhere it does not reach; third, the meaning of equality, because it makes no selections; fourth, the meaning of vastness, because it has no boundaries; fifth, the meaning of signlessness, because it is cut off from material signs; sixth, the meaning of purity, because it is free from defiling encumbrances; seventh, the meaning of immobility, because it is devoid of formation and destruction; eighth, the meaning of having emptiness, because it extinguishes finite measures; ninth, the meaning of emptiness of emptiness, because it is free from attachment to emptiness; tenth, the meaning of unattainability, because it cannot be grasped. These are called the ten. Such ten referents differ in meaning and function, but according to their substance, there is no difference whatsoever. This principle of empty space is directly and internally realized by the two kinds of pure wisdom, being concomitant and coexistent, not abandoning each other. Among the two kinds of empty space, which empty space is this? It refers to pure empty space, not defiled-pure empty space. What are the distinctions of words and referents of defiled-pure empty space, and what are their characteristics?"

A verse says:
"Because the principle of pure empty space
Does not maintain its own nature,
It can receive perfuming;
It is named defiled-pure empty space."

The treatise says: "Pure empty space is endowed with the ten virtues, possessing neither defiled characteristics nor pure characteristics. Yet because the nature of empty space does not maintain its own nature, it can receive defiled and pure perfuming and transmigrate according to conditions; therefore it is named defiled-pure empty space."

Furthermore, the Commentary on the Awakening of Faith (Qixin lun shu) states: "'Innate awakening' is called 'innate' in contrast to 'initial'. The words 'free from thought' mean being free from delusive thoughts, revealing that there is no non-awakening. 'Equal to empty space, etc.' means not only that there is no darkness of non-awakening, but also that there is the meaning of great wisdom-light, and so forth. Empty space has two meanings that serve as an analogy for innate awakening: first, the meaning of omnipresence, meaning that horizontally it pervades the three times and vertically it penetrates ordinary beings and sages; hence it is said to have nowhere it does not pervade. Second, the meaning of non-distinction, meaning that whether in bondage or emerging from hindrances, its nature is ever non-dual; hence the dharmadhātu has a single characteristic. Intending to clarify that when the meaning of awakening emerges from bondage its characteristics are manifest, it says, 'it is just the equal dharmakāya of the Tathāgata.' Since the awakening of the dharmakāya is a principle not newly achieved, it says, 'depending on this dharmakāya, it is called innate awakening.' The Mahāyānasaṃgrahopanibandhana of Asvabhāva states: 'Stainless and unobstructed wisdom is called the dharmakāya.' The Suvarṇaprabhāsasūtra calls the great round mirror wisdom the dharmakāya, and so on; all are this meaning.

'Why is this?' is an interrogation regarding the establishment of the name, having two intents of interrogation: one says, 'Above, in opening the section, it simply stated the meaning of awakening; why now, in concluding, is it named innate awakening?' The second says, 'Since it is termed innate awakening here, why does the treatise simply state awakening?' This is an interrogation concerning the advance and retreat [of terminology]. The explanation states: 'In contrast to initial [awakening], it is called innate,' which answers the first intent. 'Because initial [awakening] is identical to innate [awakening],' when reaching the source of the mind, initial awakening is identical to innate awakening, without two characteristics; therefore the treatise only says 'awakening', which answers the second intent. Truly, because innate awakening follows defilement, it gives rise to initial awakening; only awaiting this initial awakening is it named innate awakening. Hence it says, 'innate awakening is spoken of in contrast to initial awakening.' However, this initial awakening is what is produced by innate awakening; only when it returns to accord with the source of the mind, fusing into one single substance, is it named initial awakening. Therefore it says, 'because initial awakening is identical to innate [awakening].'"