宗鏡錄 7.4.2

7.4.2

徹至於上。 無上可相知。 是故若依若持。 相無不盡。 所現妄法。 當知亦爾。 必麁依細。 謂苦報依於業。 業依無明造。 無明依所造。 展轉無體。 無物可相知。 斯則厚載萬物而不仁也。 肇公亦曰。 乾坤倒覆。 無謂不靜也。 老子云。 天地不仁。 以萬物為芻狗。 經云。 譬如大地。 荷四重任。 而無疲厭也。 不仁者。 不恃仁德也。 猶如草狗。 豈有吠守之能。 故云唯道無心。 萬物圓備矣。 二約異類者。 如經云。 地輪依水輪。 水輪依風輪。 風輪依虛空。 虛空無所依。 准此妄境依妄心。 妄心依本識。 本識依如來藏。 如來藏。 無所依。 是故若離如來藏。 餘諸妄法。 各互相依。 無體能相知。 是則妄法無不皆盡。 二依所依者。 地界正由各無自性。 而得存立。 向若有體。 則不相依。 不相依故。 不得有法。 是故攬此無性。 以成彼法。 法合可知。 三唯所依者。 謂攬無性成彼法者。 是則彼法無不皆盡。 而未曾不滅。 唯無性理而獨現前。 又既不相知。 何緣種種。 答。 此有四因。 一由妄分別。 二諸識熏習。 三由無性不相知。 四真如隨緣。 然此四因。 但是一致。 謂由妄分別為緣。 令真如不守自性。 隨緣成有。 諸識熏習。 展轉無窮。 若達妄原。 成淨緣起。 前所疑云。 為是種種。 為是一性。 今答云。 常種種。 常一性。 又難云。 一性隨於種種。 則失真諦。 種種隨於一性。 則壞俗諦。 今答云。 此二互相成立。 豈當相乖。 性非事外。 曾何乖於種種。 種種性空。 曾何乖於一性。 由無性故有。 一性能成種種。 緣生故空。 種種能成一性。 是以緣起之法。 總有四義。 一緣生故有。 即妄心分別有。 及諸識熏習是也。 二緣生故空。 即諸法無作用。 亦無有體性是也。 三無性故有。 以有空義故。 一切法得成也。 四無性故空。 即一切空無性也。 復次性有二義。 一有。 二空。 又二義。 一不變。 二隨緣。 以有義。 故說二空所顯。 即法性本無生也。 以空義。 故說依他無性。 即是圓成。 即各不相知。 以有義。 故說不變。 以空義。 故說隨緣。 此二不二。 隨緣即是不變。 不變故能隨緣。 若唯不變性。 何預於法。 若但隨緣。 豈稱真性。 又若性離於法。 則成斷滅。 法離於性。 則本無今有。 又法若即性。 性常應常。 性若即法。 法滅應滅。 此二相成。 非常非斷。 此二相奪。 非有非空。 為中道義。 經頌云。 眼耳鼻舌身。 心意諸情根。 以此常流轉。 而無能轉者。 以眼等八識。 為能所熏。 展轉為因而常流轉。 無別我人。 故云而無能轉者。 是以舉體性空。 方成流轉。 即此八識各無體性。 故無實我法而為其主。 向若有性。 不可熏變。 安得流轉。 故知趣生同異。 受報妍媸。 皆由識種。 悉依於心。 如流依水。 似火依薪。 續續無知。 新新不住。 善趣惡趣。 即是總報。 由業熏心。 受所受報。 如水漂流不斷。 雖然流轉。 而無轉者。 故云以此常流轉。 而無能轉者。 釋論云。 如瀑流水。 非斷非常。 相續長時。 有所漂溺。 此識亦爾。 從無始來。 剎那剎那。 果生因滅。 果生故非斷。 因滅故非常。 漂溺有情。 令不出離。 華嚴經云。 一切眾生。 為大瀑水。 波浪所沒。 楞伽經云。 藏識海常住。 境界風所動。 唯識論云。 恒轉如瀑流。 起信論云。 如大海水。 因風波動等。 又以虛妄中有其二義。 一虛轉。 二無轉。 故常種種。 常一性也。 虛轉故。 俗不異真而俗相立。 無轉故。 真不異俗而真體存。 故互不相違也。 法性本無生者。 法性者。 法謂差別依正等法。 性謂彼法所依體性。 即法之性。

penetrating completely to the top, with nothing above to know one another. Therefore, whether relying or holding, the characteristics are entirely exhausted. One should know that the manifested false phenomena are also like this: the coarse necessarily relies on the subtle. That is to say, bitter retribution relies on karma; karma relies on being created by ignorance; ignorance relies on what is created—mutually without substance, with no entity that can know another. This, then, is to bear the myriad things heavily without benevolence. Master Zhao also said: 'Even if heaven and earth were overturned, do not say that there is no stillness.' Laozi said: 'Heaven and earth are not benevolent; they treat the myriad things as straw dogs.' A sūtra says: 'Just like the great earth bearing four heavy loads without weariness.' 'Not benevolent' means not relying on benevolent virtue. Just like straw dogs, how could they have the ability to bark and keep watch? Therefore it is said: 'Only the Way is without mind, and the myriad things are completely equipped.'
Second, in terms of different categories: as a sūtra says, 'The earth circle relies on the water circle; the water circle relies on the wind circle; the wind circle relies on space; space has nothing on which it relies.' In accordance with this, false objects rely on the false mind; the false mind relies on the fundamental consciousness; the fundamental consciousness relies on the tathāgatagarbha; and the tathāgatagarbha has nothing on which it relies. Therefore, apart from the tathāgatagarbha, all other false phenomena rely mutually on each other, having no substance capable of knowing one another. This being so, none of the false phenomena fail to be completely exhausted.
Second, regarding relying on that which is relied upon: it is precisely because each lacks self-nature that the earth realm can be established. If they previously had a substance, they would not rely on each other. Because they would not rely on each other, phenomena could not exist. Therefore, grasping this absence of nature to form those phenomena, the phenomena are united and can be known.
Third, regarding being solely that which is relied upon: this means that in grasping the absence of nature to form those phenomena, those phenomena are entirely exhausted without ever not ceasing, and only the principle of the absence of nature uniquely manifests before one.
Question: Furthermore, since they do not know one another, due to what conditions are there varieties?
Answer: There are four causes for this: first, due to false discrimination; second, the perfuming of the consciousnesses; third, due to the absence of nature not knowing one another; fourth, tathatā following conditions. However, these four causes are merely of one accord: namely, due to false discrimination serving as a condition, tathatā is made not to maintain its own nature, but to follow conditions and become existence. The perfuming of the consciousnesses continues mutually without end. If one reaches the source of falsehood, it forms pure dependent origination.
Regarding the previous doubt: 'Is it varieties, or is it one nature?' Now the answer is: 'It is constantly varieties, and constantly one nature.'
Moreover, the objection says: 'If the one nature follows varieties, then the ultimate truth is lost; if varieties follow the one nature, then the conventional truth is destroyed.'
Now the answer is: these two mutually establish each other; how could they oppose each other? Nature is not outside of phenomena; how has it ever opposed varieties? Varieties are empty of nature; how have they ever opposed the one nature? Because of the absence of nature, there is existence: the one nature can form varieties. Because of arising through conditions, there is emptiness: varieties can form the one nature.
Therefore, the phenomena of dependent origination have, in general, four meanings: first, existence because of arising through conditions—namely, the existence of the discrimination of the false mind and the perfuming of the consciousnesses; second, emptiness because of arising through conditions—namely, that all phenomena have no function and also have no substance or nature; third, existence because of the absence of nature—because of the meaning of emptiness, all phenomena can be established; fourth, emptiness because of the absence of nature—namely, that everything is empty and without nature.
Furthermore, nature has two meanings: first, existence; second, emptiness. Again, there are two meanings: first, unchanging; second, following conditions. Because of the meaning of existence, it is said to be revealed by the two emptinesses, which is the original non-arising of dharmatā. Because of the meaning of emptiness, other-dependent nature is said to be without nature, which is the thoroughly established nature; that is, they do not know each other. Because of the meaning of existence, it is said to be unchanging. Because of the meaning of emptiness, it is said to follow conditions. These two are not two: following conditions is precisely unchanging; because it is unchanging, it can follow conditions. If it were solely the unchanging nature, what would it have to do with phenomena? If it merely followed conditions, how could it be called the true nature?
Moreover, if nature were separated from phenomena, it would result in annihilation; if phenomena were separated from nature, then what originally did not exist would now exist. Furthermore, if phenomena were identical with nature, since nature is permanent, [phenomena] should be permanent; if nature were identical with phenomena, since phenomena cease, [nature] should cease. These two mutually complete each other, being neither permanent nor annihilated; these two mutually cancel each other, being neither existent nor empty. This constitutes the meaning of the Middle Way.
A sūtra verse says:
'Eyes, ears, nose, tongue, body,
Citta, manas, and all the sense faculties:
Through these there is constant transmigration,
Yet there is no one who can transmigrate.'
Because the eight consciousnesses, such as the eyes and so on, act as the active and passive perfumers, mutually serving as causes, there is constant transmigration; there is no separate self or person, which is why it says 'yet there is no one who can transmigrate.' Therefore, it is only when the entire substance is empty of nature that transmigration is established. Precisely because these eight consciousnesses each lack a substance or nature, there is no real self or phenomenon to serve as their master. If they previously had a nature, they could not be perfumed or transformed; how could there be transmigration? Therefore, one knows that the similarities and differences among destinies and births, and the beauty or ugliness of received retributions, all stem from consciousness seeds and all rely on citta—like a flow relying on water, like fire relying on firewood. Continuously without knowing, freshly renewing without abiding. The good destinies and bad destinies are the general retribution: due to karma perfuming citta, one receives the retribution that is to be received, just as water drifts and flows without interruption. Although there is transmigration, there is no transmigrator; hence it says: 'Through these there is constant transmigration, / Yet there is no one who can transmigrate.'
An explanatory treatise says: 'Like a torrential waterfall, neither annihilated nor permanent, continuing for a long time, having that which it drifts and drowns. This consciousness is also like this: from beginningless time, moment to moment, fruits arise as causes cease. Because fruits arise, it is not annihilated; because causes cease, it is not permanent. It drifts and drowns sentient beings, causing them not to escape.'
The Avataṃsakasūtra says: 'All sentient beings are submerged by the waves of a great torrent.'
The Laṅkāvatārasūtra says: 'The ocean of the storehouse consciousness is constantly abiding, moved by the winds of objects.'
The Vijñaptimātratāsiddhiśāstra says: 'Constantly turning like a torrential flow.'
The Awakening of Faith says: 'Like the water of the great ocean having waves moving due to the wind,' and so forth.
Furthermore, within falsity there are two meanings: first, false turning; second, absence of turning. Therefore, it is constantly varieties and constantly one nature. Because of false turning, the conventional is not different from the ultimate, and conventional characteristics are established. Because of the absence of turning, the ultimate is not different from the conventional, and the ultimate substance is preserved. Therefore, they do not contradict each other.
Regarding 'the dharmatā is originally unarisen': as for 'dharmatā', 'dharma' refers to distinct phenomena such as dependent and proper [retribution], and 'nature' refers to the essential nature upon which those phenomena rely—that is, the nature of phenomena.