宗鏡錄 77.3

77.3

答。天真之佛智本有。妄緣之生死體空。雖有二名。但是一義。只謂不了第一義諦。號曰無明。因不了之所盲。成惑業之眾苦。了無明之實性。成涅槃之妙心。若迷為惑業。則成三道。一無明愛取。是煩惱道。二行有。是業道。三識名色六入觸受生老死。是苦道。若悟。為三因佛性。一識名色六入觸受生老死七支。是正因佛性。二無明愛取三支。是了因佛性。三行有二支。是緣因佛性。如是等義。差別不同。唯是一心。迷成多種。雖成多種。不離一心。華嚴經云。佛子。此菩薩摩訶薩。復作是念。三界所有。唯是一心。如來於此分別演說十二有支。皆依一心如是而立。何以故。隨事貪欲。與心共生。心是識。事是行。於行迷惑是無明。與無明及心共生。是名色。名色增長是六處。六處三分合為觸。觸共生是受。受無厭足是愛。愛攝不捨是取。彼諸有支生是有。有所起名生。生熟為老。老壞為死。大集經云。十二因緣。一人一念。悉皆具足。但隨一境。一念起處。無不具足。且如眼見色。不了名無明。生愛惡名行。是中心意名識。色共識行即名色。六處生貪名六入。色與眼作對名觸。領納名受。於色纏綿名愛。想色相名取。念色心起名有。心生名生。心滅名死。乃至意思法。亦復如是。一日一夜。凡起幾念。念念織幾十二因緣。成六趣無窮之生死。是以生死無體。全是如來藏。第一義心。迷悟昇沈了不可得。輔行記云。十二因緣。華嚴大集等經。皆云。一念心具。凡諸大乘云一念者。意皆如是。若不爾者。云何遍收一切諸法。止觀亦云。緣生正一念心。十二門論問云。為在一心。為在異心。論問意者。為在一人多人一念心耶。如是一念異念。並得。多人一人。於今一念。悉皆具足。多人一人所起之心。不出百界。百界為多。一念為一。一多相即。非一非多。大品明。一切諸法。皆趣因緣。百界因緣。不出一念。是故名為是趣不過。故得名為一念具足。遠法師云。無明緣行者。有四無明。一迷理無明。義通始終。二發業無明。在於行前。三覆業無明。此在行後識前。四受生無明。與識同時。或在識後。望過去種子心識。在於識後。望結生識。與識同時。又內外諸法。皆具因緣。如稻稈經云。爾時彌勒語舍利弗言。世尊常說見十二因緣。即是見法。見法即是見佛。乃至有因有緣。是名因緣法。此是佛略說因緣相。以此因。能生是果。如來出世。因緣生法。如來不出世。亦因緣生法。性相常住。無諸煩惱。究竟如實。非不如實。是真實法。離顛倒法。復次十二因緣法。從二種生。云何為二。一者因。二者果。因緣生法。復有二種。有內因緣。有外因緣。外因緣法。從何而生。如似種子。能生於芽。從芽生葉。從葉生節。從節生莖。從莖生穗。從穗生華。從華生實。無種子故無芽。乃至無有華實。有種子故芽生。乃至有華故果生。而種子不作念。我能生芽。芽亦不作念。我從種子生。乃至華亦不作念。我能生實。實亦不作念。我從華生。而實種子能生於芽。如是名為外因生法。云何名外緣生法。所謂地水火風空時。地種堅持。水種濕潤。火種成熟。風種發起。空種不作障礙。又假於時。節氣和變。如是六緣。具足便生。若六緣不具。物則不生。地水火風空時。六緣調和不增減故。物則得生。地亦不言我能持。水亦不言我能潤。火亦不言我能熟。風亦不言我能發起。空亦不言我能不作障礙。時亦不言我能令生。種亦不言我從六緣而得生芽。芽亦不言我從爾數緣生。雖不作念從爾數緣生。而實從眾緣和合得生。芽亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生。亦不從時方生。亦不從本性生。亦不從無因生。是名生法次第。如是外緣生法。以五事故。當知不斷亦非常。亦不從此至彼。如芽種少。果則眾多。相似相續。不生異物。云何不斷。從種芽根莖。次第相續。故不斷。云何非常。芽莖華果各自別。故非常。亦不種滅而後芽生。亦非不滅而芽便生。而因緣法。芽起種謝。次第生。故非常。種芽各各相異。故不此至彼。種少果多故。當知不一是。名種少果多。如種不生異果故。名相似相續。以此五種外緣。諸法得生。內因緣法。從二種生。云何為因。從無明乃至老死。無明滅則行滅。乃至生滅故。則老死滅。因無明故。有行。乃至因有生故。則有老死。無明不言我能生行。行亦不言我從無明生。乃至老死。亦不言我從無明生。而實有無明則有行。有生則有老死。是名內因次第生法。云何名內緣生法。所謂六界。地界。水界。火界。風界。空界。識界。何謂為地。能堅持者名為地界。何謂為水。能潤漬者名為水界。何謂為火。能成熟者名為火界。何謂為風。能出入息者名為風界。何謂為空。能無障礙者名為空界。何謂為識。四陰五識。亦言為名。亦名為識。如是眾法和合名為身。有漏心名為識。如是四陰為五情。根名為色。如是等六緣名為身。若六緣具足無損減者。則便成身。是緣若減。身則不成。地亦不念我能堅持。水亦不念我能濕潤。火亦不念我能成熟。風亦不念我能出入息。空亦不念我能無障礙。識亦不念我能生長。身亦不念我從爾數緣生。若無此六緣。身亦不生。地亦無我無人。無眾生。無壽命。非男非女。亦非非男非非女。非此非彼。水火風乃至識等。亦皆無我。無眾生。無壽命。乃至亦非此非彼。云何名無明。無明者。於六界中。生一想。聚想。常想。不動想。不壞想。內生樂想。眾生想。壽命想。人想。我想。我所想。生如是種種眾多想。是名無明。如是五情中。生貪欲瞋恚想。行亦如是。隨著一切假名法。名為識。四陰為名。色陰為色。是名色。名色增長生六入。六入增長生觸。觸增長生受。受增長生愛。愛增長生取。取增長生有。有增長故。能生後陰為生。生增長變。名為老。受陰敗壞故。名為死。能生嫉熱。故名憂悲苦惱。五情違害。名為身苦。意不和適。名為心苦。乃至如月麗天。去地四萬二千由旬。水流在下。月耀於上。玄像雖一影現眾水。月體不降。水質不昇。如是舍利弗。眾生不從此世至於後世。不從後世復至於此。然有業果因緣報應。不可損減。是以如月不動。影現眾流。類識不行。身分六趣。雖無作者。業果宛然。但逐緣生。不乖法爾。又有德女所問大乘經云。爾時有德婆羅門女白佛言。世尊。所言無明。為內有耶。為外有耶。佛言。不也。有德女言。世尊。若於內外無有無明。云何得有無明緣行。復次世尊。有他世法而來至於今世以不。佛言。不也。有德女復白佛言。世尊。無明行相。是實有耶。佛言。不也。無明自性。從於虛妄分別而生。非真實生。從顛倒生。非如理生。有德女復白佛言。世尊。若如是者。則無無明。云何得有諸行生起。於生死中受諸苦報。世尊。如樹無根。則無枝葉華果等物。如是無明無自性故。行等生起。定不可得。佛言。有德女。一切諸法。皆畢竟空。凡愚迷倒。不聞空義。設得聞之。無智不了。由此具造種種諸業。既有眾業。諸有則生。於諸有中。備受眾苦。第一義諦。無有諸業。亦無諸有而從業生。及以種種眾苦惱事。有德女。如來應正等覺。隨順世間。廣為眾生。演說諸法。欲令悟解第一義故。有德女。第一義者。亦隨世間而立名字。何以故。實義之中。能覺所覺。一切皆悉不可得故。有德女。譬如諸佛。化作於人。此所化人。復更化作種種諸物。其所化人。虛誑不實。所化之物。亦無實事。此亦如是。所造諸業。虛誑不實。從業有生。亦無實事。是以但了唯心之旨。自然萬法常虛。隨有見聞。悉順無生之道。凡關動作。皆歸無得之門。

Answer: The natural Buddha-wisdom is originally possessed, while the saṃsāra of deluded conditions is empty in its substance. Although there are two designations, there is only one meaning. It is merely because of not comprehending the truth of the highest meaning that it is named avidyā. Due to being blinded by this non-comprehension, the multitude of sufferings of affliction and karma are formed. By comprehending the real nature of avidyā, the wondrous mind of nirvāṇa is realized. If one is deluded into affliction and karma, it forms the three paths: first, avidyā, love (tṛṣṇā), and grasping (upādāna), which are the path of afflictions; second, volitional formations (saṃskāra) and existence (bhava), which are the path of karma; third, consciousness (vijñāna), name-and-form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), birth (jāti), and aging-and-death (jarāmaraṇa), which are the path of suffering. If one awakens, they become the Buddha-nature of the three causes: first, the seven branches of vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā, jāti, and jarāmaraṇa, which are the Buddha-nature as the direct cause; second, the three branches of avidyā, tṛṣṇā, and upādāna, which are the Buddha-nature as the revealing cause; third, the two branches of saṃskāra and bhava, which are the Buddha-nature as the conditioning cause. Such meanings, though manifold and distinct, are only the one mind. Delusion brings about the manifold varieties; yet although manifold varieties are formed, they do not depart from the one mind. The Avataṃsaka-sūtra states: 'Son of the Buddha, this bodhisattva-mahāsattva further reflects thus: Whatever exists in the three realms is only the one mind. The Tathāgata, in this context, discriminates and explains the twelve links of existence (bhavāṅga), all established in dependence on the one mind in this way. Why? Craving follows objects and arises together with the mind. The mind is consciousness; the object is volitional formation; delusion regarding volitional formations is avidyā; arising together with avidyā and the mind is name-and-form; the growth of name-and-form is the six bases; the coming together of the three parts of the six bases is contact; arising together with contact is feeling; feeling without satiation is love; retaining through love without letting go is grasping; the arising of those links of existence is existence; the arising of existence is called birth; the maturation of birth is aging; the decay of aging is death.' The Mahāsaṃnipāta-sūtra states: 'The twelve links of dependent origination are completely present in a single person in a single thought-moment.' Whenever any single object is encountered, wherever a single thought-moment arises, they are without exception fully present. For instance, when the eye sees visible forms: not understanding is named avidyā; generating love and hatred is named volitional formations; the mental intent within this is named consciousness; visible form acting together with consciousness is name-and-form; generating craving at the six sense faculties is named the six bases; the confrontation between visible form and the eye is named contact; receiving it is named feeling; entanglement with visible form is named love; conceiving the marks of visible form is named grasping; the mind arising with mindfulness of visible form is named existence; the arising of the mind is named birth; the cessation of the mind is named death. It is likewise up to the mind thinking of mental phenomena. In a single day and night, how many thoughts arise in an ordinary person? In thought after thought, how many twelvefold dependent originations are woven, forming the boundless saṃsāra of the six destinies! Therefore, saṃsāra has no substance; it is entirely the tathāgatagarbha, the mind of the highest meaning. Delusion, awakening, rising, and sinking are ultimately unobtainable. The Fuxing ji states: 'Regarding the twelve links of dependent origination, sūtras such as the Avataṃsaka and the Mahāsaṃnipāta all state that they are complete in a single thought-moment of the mind. Whenever the various Mahāyāna texts speak of "a single thought-moment," the intention is invariably like this. If it were not so, how could it universally encompass all dharmas?' The Mohe zhiguan also states: 'Dependent origination is precisely the single thought-moment of the mind.' A question in the Dvādaśanikāya-śāstra asks: 'Does it exist in a single mind, or in different minds?' The intention of the treatise's question is: 'Does it exist in the single thought-moment of one person or many persons?' In this way, both 'a single thought-moment' and 'different thought-moments' are valid. In many persons or in one person, all are completely present in the present single thought-moment. The minds generated by many persons or one person do not go beyond the hundred realms. The hundred realms are the 'many'; the single thought-moment is the 'one'. The one and the many are mutually identical; they are neither one nor many. The Pañcaviṃśatisāhasrikā Prajñāpāramitā clarifies that all dharmas converge in causes and conditions. The causes and conditions of the hundred realms do not go beyond a single thought-moment. Therefore it is said: 'This convergence does not exceed it.' Hence it can be called 'complete in a single thought-moment.' Dharma Master Yuan said: 'Regarding avidyā conditioning saṃskāra, there are four kinds of avidyā: first, the avidyā that is deluded about the principle, whose meaning pervades beginning to end; second, the avidyā that generates karma, which precedes volitional formations; third, the avidyā that conceals karma, which is after volitional formations and before consciousness; fourth, the avidyā that receives rebirth, which is simultaneous with consciousness, or after consciousness—looking back to the past seed-consciousness, it is after consciousness, but looking forward to the rebirth-linking consciousness, it is simultaneous with consciousness.' Moreover, internal and external dharmas all possess causes and conditions. As the Śālistamba-sūtra states: 'At that time, Maitreya said to Śāriputra: The World-Honoured One has constantly taught that seeing the twelve links of dependent origination is seeing the Dharma; seeing the Dharma is seeing the Buddha. Up to: where there are causes and conditions, this is called the Dharma of dependent origination. This is the Buddha's brief exposition of the characteristics of dependent origination: by means of this cause, this fruit can be produced. Whether a Tathāgata appears in the world or does not appear in the world, dharmas arise through causes and conditions; their nature and characteristics are constantly abiding, free from all afflictions, ultimate and truly as they are, not otherwise than as they are, a real Dharma, free from inverted views. Furthermore, the Dharma of the twelve links of dependent origination arises from two aspects. What are the two? The first is cause; the second is fruit. Dharmas produced by causes and conditions are also of two kinds: there are internal causes and conditions, and there are external causes and conditions. From what do the dharmas of external causes and conditions arise? Just as a seed can produce a sprout, from the sprout a leaf is produced, from the leaf a node is produced, from the node a stalk is produced, from the stalk an ear is produced, from the ear a flower is produced, and from the flower a fruit is produced. Because there is no seed, there is no sprout, up to there being no flower and fruit; because there is a seed, a sprout is produced, up to because there is a flower, a fruit is produced. Yet the seed does not think, "I can produce a sprout," nor does the sprout think, "I am produced from a seed"; up to the flower does not think, "I can produce a fruit," nor does the fruit think, "I am produced from a flower." Yet in reality, the seed can produce the sprout. Such are called dharmas produced by external causes. What are called dharmas produced by external conditions? They are the so-called earth, water, fire, wind, space, and time. The earth-element firmly supports; the water-element moistens; the fire-element matures; the wind-element brings forth; the space-element provides no obstruction; and relying further on time, the seasons harmonize and transform. When these six conditions are complete, [the plant] is produced; if the six conditions are incomplete, the entity is not produced. Because the six conditions of earth, water, fire, wind, space, and time are harmonious and neither increase nor decrease, the entity is able to be produced. The earth does not say, "I can support"; water does not say, "I can moisten"; fire does not say, "I can mature"; wind does not say, "I can bring forth"; space does not say, "I can be unobstructed"; time does not say, "I can cause production"; the seed does not say, "I produce a sprout from the six conditions"; nor does the sprout say, "I am produced from such a number of conditions." Although they do not think they are produced from such a number of conditions, in reality they are produced through the coming together of conditions. The sprout is not produced from itself, nor is it produced from another, nor from the combination of self and another, nor is it produced by Īśvara, nor is it produced from time and space, nor is it produced from primordial nature (svabhāva), nor is it produced without cause. This is called the sequential order of arising dharmas. Regarding dharmas produced by external conditions in this way, through five matters it should be understood that they are neither interrupted nor permanent, nor do they pass from here to there: just as the seed of a sprout is small, the fruit is manifold; they continue in similarity without producing an alien entity. Why are they not interrupted? Because from seed, sprout, root, to stalk, they continue in sequence, therefore they are not interrupted. Why are they not permanent? Because sprout, stalk, flower, and fruit are each distinct, therefore they are not permanent; nor does the sprout arise after the seed has perished, nor does the sprout arise while [the seed] has not perished; rather, in the Dharma of causes and conditions, as the sprout arises, the seed fades, arising in sequence, therefore they are not permanent. Because seed and sprout are each mutually distinct, they do not go from here to there. Because the seed is small and the fruit is manifold, one should know they are not one: this is called "the seed is small and the fruit manifold." Because like a seed it does not produce an alien fruit, it is called "continuing in similarity." By these five kinds of external conditions, dharmas are able to arise. Dharmas of internal causes and conditions arise from two aspects. What is the cause? From avidyā up to aging-and-death: when avidyā ceases, volitional formations cease; up to because birth ceases, aging-and-death cease. Because there is avidyā, there are volitional formations; up to because there is birth, there is aging-and-death. Avidyā does not say, "I can produce volitional formations," nor do volitional formations say, "We are produced from avidyā"; up to aging-and-death do not say, "We are produced from avidyā." Yet in reality, when there is avidyā, there are volitional formations; when there is birth, there is aging-and-death. This is called the Dharma of internal causes arising in sequence. What is called the Dharma of internal conditions arising? It refers to the six constituents (dhātu): the earth-constituent, the water-constituent, the fire-constituent, the wind-constituent, the space-constituent, and the consciousness-constituent. What is earth? That which can firmly support is called the earth-constituent. What is water? That which can moisten is called the water-constituent. What is fire? That which can mature is called the fire-constituent. What is wind? That which breathes in and out is called the wind-constituent. What is space? That which is unobstructed is called the space-constituent. What is consciousness? The four aggregates and the five consciousnesses—they are also referred to as name, and also named consciousness. The coming together of such multitude of dharmas is called the body; the defiled mind is called consciousness. Thus the four aggregates constitute the five sense organs; the faculties are called form; these six conditions are called the body. If the six conditions are complete and without deficiency, the body is formed; if these conditions are deficient, the body is not formed. The earth does not think, "I can firmly support"; water does not think, "I can moisten"; fire does not think, "I can mature"; wind does not think, "I can breathe in and out"; space does not think, "I can be unobstructed"; consciousness does not think, "I can grow"; the body does not think, "I am produced from such a number of conditions." If without these six conditions, the body also does not arise. Earth is also without self, without person, without sentient being, without life-span; it is neither male nor female, nor neither-male-nor-female, neither this nor that. Water, fire, wind, up to consciousness and so forth, are also all without self, without sentient being, without life-span, up to neither this nor that. What is called avidyā? Avidyā is, within the six constituents, conceiving a notion of oneness, a notion of accumulation, a notion of permanence, a notion of immobility, a notion of indestructibility, internally generating a notion of pleasure, a notion of a sentient being, a notion of a life-span, a notion of a person, a notion of a self, a notion of what belongs to a self—generating such various manifold notions is called avidyā. Within the five sense faculties in this way, generating notions of craving and anger—volitional formations are also like this. Following after all conditionally designated dharmas is named consciousness. The four aggregates are name, and the form aggregate is form: this is name-and-form. The growth of name-and-form produces the six bases; the growth of the six bases produces contact; the growth of contact produces feeling; the growth of feeling produces love; the growth of love produces grasping; the growth of grasping produces existence. Because existence grows, it can produce the subsequent aggregate, which is birth; the growth and transformation of birth is called aging; the decay of the appropriated aggregates is called death. Being able to produce envy and burning affliction is called grief, lamentation, suffering, and distress; the impairment of the five faculties is called bodily suffering; the discord of the mind is called mental suffering. Up to: just as the moon shines in the sky, forty-two thousand yojanas from the earth, with water flowing below and the moon radiant above—though the mysterious celestial image is one, its reflection appears in the multitude of waters; the moon's substance does not descend, nor does the nature of water ascend. In this way, Śāriputra, sentient beings do not pass from this world to a future world, nor do they pass from a future world back to this one; yet the karmic retribution of causes and conditions cannot be diminished. Therefore, just as the moon does not move yet its reflection appears in manifold streams, so consciousness does not travel, yet bodies are differentiated in the six destinies. Although there is no agent, karmic fruits are vividly apparent; merely following the arising of conditions, they do not violate the intrinsic nature of things. Furthermore, the Sūtra on the Questions of the Virtuous Woman states: 'At that time, the virtuous Brahmin woman said to the Buddha: "World-Honoured One, regarding what is called avidyā, does it exist internally, or does it exist externally?" The Buddha said: "No." The virtuous woman said: "World-Honoured One, if avidyā exists neither internally nor externally, how can there be avidyā conditioning volitional formations? Furthermore, World-Honoured One, does any dharma of another world come to this present world or not?" The Buddha said: "No." The virtuous woman spoke again to the Buddha: "World-Honoured One, are the characteristics of avidyā and volitional formations real existents?" The Buddha said: "No. The self-nature of avidyā is produced from false discrimination; it is not truly produced; it is produced from delusion, not produced in accord with reality." The virtuous woman spoke again to the Buddha: "World-Honoured One, if it is so, then there is no avidyā; how can there be the arising of volitional formations and the receiving of various painful retributions in saṃsāra? World-Honoured One, just as when a tree has no roots, there are no branches, leaves, flowers, fruits, and the like; in the same way, because avidyā has no self-nature, the arising of volitional formations and the rest are certainly unobtainable." The Buddha said: "Virtuous woman, all dharmas are ultimately empty. The foolish and deluded are inverted; they do not hear the meaning of emptiness. Even if they hear it, lacking wisdom, they do not understand. Because of this, they fully create various karmas. Since there are various karmas, the various existences arise; within the various existences, they fully endure various sufferings. In the truth of the highest meaning, there are no karmas, nor are there various existences produced from karma, nor various matters of suffering and distress. Virtuous woman, the Tathāgata, Arhat, Samyaksambuddha, in accordance with the world, broadly expounds all dharmas for sentient beings, desiring to cause them to awaken to and comprehend the highest meaning. Virtuous woman, the highest meaning is also a name established in accordance with the world. Why? Because within the real meaning, the perceiver and the perceived are all entirely unobtainable. Virtuous woman, for example, just as Buddhas magically manifest a person, and this magically manifested person further magically manifests various objects; that magically manifested person is unreal and deceptive, and the magically manifested objects are also without real substance. This is also like that: the karmas created are unreal and deceptive; and the existences arising from karma are also without real substance."' Therefore, if one merely comprehends the principle of mind-only, naturally the ten thousand dharmas are constantly empty. Whatever is seen or heard entirely accords with the path of non-arising; whatever actions are performed, all return to the gate of non-attainment.