宗鏡錄 69.31

69.31

答。謂依眼緣色。似色了別。及此種子積集異熟阿賴耶識。是眼識界相。如眼識界。耳鼻舌身意識界相。亦爾。是以真諦不有。世諦非無。迷之則一二情生。悟之則性相無礙。故先德云。真俗雙泯。二諦恒存。空有兩亡。一味常現。如瑜伽論云。思正法者。乃至云何以稱量行相。依正道理。思惟諸蘊相應言教。謂依四道理觀察。何等為四。一觀待道理。二作用道理。三證成道理。四法爾道理。云何名為觀待道理。謂略說有二種觀待。一生起觀待。二施設觀待。生起觀待者。謂由諸因諸緣勢力。生起諸蘊。此蘊生起。要當觀待諸因諸緣。施設觀待者。謂由名身。句身。文身。施設諸蘊。此蘊施設。要當觀待名句文身。是名於蘊生起觀待。施設觀待。即此生起觀待。施設觀待。生起施設諸蘊。說名道理瑜伽方便。是故說為觀待道理。云何名為作用道理。謂諸蘊生已。由自緣故。有自作用。各各差別。謂眼能見色。耳能聞聲。鼻能嗅香。舌能嘗味。身能覺觸。意能了法。色為眼境。為眼所行。乃至法為意境。為意所行。或復所餘如是等類。於彼彼法。別別作用。當知亦爾。即此諸法各別作用。所有道理。瑜伽方便。皆說名為作用道理。云何名為證成道理。謂一切蘊皆是無常。眾緣所生。苦空無我。由三量故。如實觀察。謂由至教量故。由現量故。由比量故。由此三量。證驗道理。諸有智者。心正執受。安置成立。謂一切蘊皆無常性。眾緣生性。苦性空性。及無我性。如是等。名證成道理。云何名為法爾道理。謂何因緣故。即彼諸蘊如是種類。諸器世間。如是安布。何因緣故。地堅為相。水濕為相。火煖為相。風用輕動。以為其相。何因緣故。諸蘊無常。諸法無我。涅槃寂靜。何因緣故。色變壞相。受領納相。想等了相。行造作相。識了別相。由彼諸法。本性應爾。自性應爾。法性應爾。即此法爾。說名道理。瑜伽方便。或即如是。或異如是。或非如是。一切皆以法爾為依。一切皆歸法爾道理。令心安住。令心曉了。如是名為法爾道理。如是名為依四道理。觀察諸蘊相應言教。故知法性自爾。一切如然。未有一法而為障礙。了之無過。執之患生。但依觀待。作用。證成。法爾。四種道理觀察。則二諦雙通。一心無礙。

Answer: Dependent on the eye and taking form as object, there is the cognition of seeming form, as well as the accumulation of its seeds in the retributive ālayavijñāna: this is the characteristic of the eye-consciousness element. As with the eye-consciousness element, the characteristics of the consciousness elements of ear, nose, tongue, body, and manas are also like this. For this reason, the ultimate truth is not existent, and the conventional truth is not non-existent. When one is deluded about them, notions of "one" and "two" arise; when one awakens to them, then nature and characteristics are unimpeded. Therefore, a past worthy said: "Conventional and ultimate are both extinguished, yet the two truths constantly persist; emptiness and existence are both gone, yet the single taste is ever manifest." As the Yogācārabhūmiśāstra states: "Regarding one who contemplates the correct Dharma, up to: how does one, by weighing mental configurations and relying on correct reasoning, reflect upon the teachings corresponding to the aggregates? It means observing in reliance upon four kinds of reasoning. What are the four? First, the reasoning of dependence. Second, the reasoning of function. Third, the reasoning of proof. Fourth, the reasoning of natural reality (dharmatā). What is called the reasoning of dependence? Briefly speaking, there are two kinds of dependence: first, dependence for arising; second, dependence for designation. As for dependence for arising: by the force of various causes and various conditions, the aggregates are arisen. The arising of these aggregates must necessarily depend on various causes and various conditions. As for dependence for designation: by collections of names, collections of phrases, and collections of syllables, the aggregates are designated. The designation of these aggregates must necessarily depend on collections of names, phrases, and syllables. These are called dependence for arising and dependence for designation regarding the aggregates. Precisely these dependences for arising and dependences for designation, which cause the aggregates to arise and be designated, are called the expedient means of reasoning and yoga; therefore, they are spoken of as the reasoning of dependence. What is called the reasoning of function? It means that once the aggregates have arisen, by virtue of their own conditions they have their own functions, each being distinct. That is, the eye can see form; the ear can hear sound; the nose can smell fragrance; the tongue can taste flavor; the body can feel tangibles; the manas can cognize phenomena. Form is the object-field of the eye, that which is traversed by the eye; up to phenomena being the object-field of the manas, that which is traversed by the manas. Or, furthermore, the remaining instances of this sort: regarding those respective phenomena, one should know that their individual functions are also like this. The reasoning and expedient means of yoga concerning these individual functions of phenomena are all called the reasoning of function. What is called the reasoning of proof? It means that all aggregates are impermanent, born of multiple conditions, suffering, empty, and without self. By means of three pramāṇas, one observes them as they truly are: namely, by the pramāṇa of supreme teaching, by the pramāṇa of direct perception (pratyakṣa), and by the pramāṇa of inference (anumāna). By these three pramāṇas, one verifies the principle: all the wise correctly grasp, establish, and substantiate in their minds that all aggregates have the nature of impermanence, the nature of being born of multiple conditions, the nature of suffering, the nature of emptiness, and the nature of no-self. Such [matters] are called the reasoning of proof. What is called the reasoning of natural reality? It means: by what causes and conditions are those aggregates of such kinds, and the receptacle worlds arranged as such? By what causes and conditions is earth characterized by solidity, water characterized by moisture, fire characterized by warmth, and wind characterized by light movement as its characteristic? By what causes and conditions are the aggregates impermanent, all phenomena without self, and nirvāṇa tranquil? By what causes and conditions does form have the characteristic of changing and deteriorating, sensation the characteristic of experiencing, perception the characteristic of apprehending, conditioned factors the characteristic of constructing, and consciousness the characteristic of cognizing? Because of those phenomena, their original nature must be so, their intrinsic nature must be so, the nature of phenomena (dharmatā) must be so. This natural reality itself is called the reasoning and expedient means of yoga. Whether it is just like this, or different from this, or not like this—all take natural reality as their basis, and all return to the reasoning of natural reality, causing the mind to abide peacefully and causing the mind to understand clearly. This is called the reasoning of natural reality. This is what is meant by observing the teachings corresponding to the aggregates in reliance upon the four kinds of reasoning." Therefore, one knows that the nature of phenomena is naturally so; all is as such. Not a single phenomenon has ever been an obstruction. Understanding it is without fault; clinging to it brings forth harm. If one merely observes in reliance upon the four kinds of reasoning—dependence, function, proof, and natural reality—then the two truths are mutually penetrative, and the one mind is unobstructed.