宗鏡錄 67.13

67.13

答。法性無量。得之者有邊。真如相空。執之者形礙。如還原觀云。真空滯於心首。恒為緣慮之場。實際居在目前。翻為名相之境。起信鈔云。若是唯心。則不合有境。以心無相。不可見故。既有所見。云何唯心。意云。一切法從心起故。所起無體。即是一心。何用說見與不見。根本是心故。又云。境本非善。但以順己之情。便名為善。境本非惡。但以違己之情。便名為惡。故知妍醜隨情。境無定體。既無自體。曷有境乎。唯心之門。從茲明矣。故知佛為信者說。不為疑者施。垢重障深。自生疑謗。遮輕根利。頓入玄微。廣百論云。一切所見。皆識所為。離識無有一法是實。為無始來數習諸見。隨所習見。隨所遇緣。隨自種子成熟。若差別變似種種法相而生。猶如夢中所見事等。皆虛妄現。都無一實。一切皆是識心所為。

Answer: The nature of phenomena is boundless, yet those who attain it make it bordered; the characteristic of tathatā is empty, yet those who cling to it give it shape and obstruction. As the Guan huanyuan says: 'When true emptiness is obstructed in the mind, it constantly serves as a realm of conceptual thought; when the limit of reality is right before one's eyes, it turns into a domain of names and characteristics.' The Qixin chao says: 'If it is mind-only, then there should not be any external objects, because the mind lacks characteristics and cannot be seen. Since there is something seen, how can it be mind-only? The meaning is: because all phenomena arise from the mind, what arises lacks substance and is none other than the one mind. What need is there to speak of seeing and not seeing? It is because the root is mind.' It also says: 'Objects are fundamentally neither good nor bad; it is merely that when they accord with one's feelings, they are called good, and when they conflict with one's feelings, they are called bad. Hence we know that beauty and ugliness follow feelings, and objects have no fixed substance. Since they lack inherent substance, how could there be objects? The gate of mind-only is thereby clarified.' Hence we know that the Buddha speaks for those who have faith, not for those who harbor doubt. When defilements are heavy and hindrances are deep, doubt and slander naturally arise; when obstacles are light and faculties are sharp, one suddenly enters the profound and subtle. The Guang bai lun says: 'All that is seen is made by consciousness. Apart from consciousness, not a single phenomenon is real. Due to the repeated habituation to various views from beginningless time, in accordance with the views one has habituated, the conditions one encounters, and the maturation of one's own seeds, they arise in differentiation, appearing similar to various characteristics of phenomena. Like things seen in a dream, they all appear falsely and none is real. Everything is produced by the conscious mind.'