宗鏡錄 61.15

61.15

答。四分成心。千聖同稟。只為安慧菩薩。唯執自證心體一分。尚不識心。為難陀菩薩所破。乃至陳那菩薩。執有三分。體用雖具。猶闕量果。第四證。自證分。唯護法菩薩。唯識義圓。四分具足。因製唯識論十卷。西天此土。正義大行。製此論終。尋當坐蛻。乃有空中神人告眾曰。護法菩薩。是賢劫千佛之中一數。故知非十方大覺。何以圓證此心。若不達四分成心者。斯皆但念名言。罔知成心實義。體用既失。量果全無。終被心境緣拘。無由解脫。今時學者。全寡見聞。恃我解而不近明師。執己見而罔披寶藏。故茲遍錄。以示後賢。莫踵前非。免有後悔。

Answer: The four parts constitute the mind; this is received alike by the thousand sages. Only because Bodhisattva Sthiramati clung solely to the single part of the svasaṃvitti mind-substance, he still did not understand the mind, and was refuted by Bodhisattva Nanda. Furthermore, Bodhisattva Dignāga clung to having three parts; although substance and function were complete, he still lacked the result of valid cognition (pramāṇaphala), the fourth, the saṃvittisvasaṃvittibhāga. Only Bodhisattva Dharmapāla made the meaning of vijñaptimātra complete, perfecting all four parts; thereupon he composed the Vijñaptimātratāsiddhiśāstra in ten fascicles. In both India and this land, this correct teaching has flourished greatly. When he finished composing this treatise, he soon passed away in meditation. Then a divine spirit in the sky announced to the assembly: 'Bodhisattva Dharmapāla is one among the thousand Buddhas of the Bhadrakalpa.' Thus we know that if one were not a great enlightened one of the ten directions, how could one completely realize this mind? If one does not understand how the four parts constitute the mind, one merely repeats nominal terms without knowing the true meaning of how mind is constituted. Having lost both substance and function, and entirely lacking the result of valid cognition, one is ultimately bound by mind and objective conditions, with no way to attain liberation. Scholars of the present day are entirely deficient in learning; relying on their own understanding, they do not draw close to enlightened teachers; clinging to their own views, they fail to open the precious treasury. Therefore, I have recorded this comprehensively to instruct future sages, so that they will not follow former errors and may avoid subsequent regrets.