宗鏡錄 78.13

78.13

答。定內定外。靜亂雖殊。所見之色。皆唯自識。以外境無體。從緣而生。生性本空。無相可得。識論云。如觀行人。定中所見色相境界。識所顯現。定無境界。此青等色相。是定境。非所憶持識。憶持識有染污。此起現前所見。分明清淨。則唯識之旨。於此彌彰。如依鏡面。但有自面。無有別影。何以故。諸法和合道理。難可思議。不可見法而令得見。定心。亦爾。定心有二分。一分似識。一分似塵。此二種。實唯是識。若憶持識是過去色。此定中色。若在散心五識。可言緣現在外塵起。若散意識。緣過去塵起。若在觀中。必不得緣外色為境。色在現前。又非緣過去境。當知定心所緣色。即見自心。不見別境。以定中色。比定外色。應知亦無別境。是知一心即萬法。萬法即一心。何者。以一心不動。舉體為萬法故。如起信鈔釋疏云。舉體者。謂真如舉體成生滅。生滅無性。即是真如。未曾有真如處不生滅。未曾有生滅處不真如。又云。不同空者。靈然覺知。覺知。即神解義。陰陽不測謂之神。解即是智。智即是知。知即一心也。故以知為心體。所以祖師云。空寂體上。自有本智能知。大意云。於一切染淨法中。有真實之體。了然鑒覺。目之為心。

Answer: Inside samādhi and outside samādhi, although stillness and disturbance differ, the rūpa that is seen is in all cases only one's own vijñāna. Because external objects have no substance, they arise from conditions; the nature of arising is fundamentally empty, and no characteristics can be apprehended. The Vijñāna Treatise says: "Like the practitioner's realm of rūpa characteristics seen within samādhi, which is manifested by vijñāna, there is definitely no objective realm. These rūpa characteristics such as blue are objects of samādhi, not the vijñāna of recollection. The vijñāna of recollection is defiled, whereas this rūpa that arises and is seen right before one is clear and pure. Thus the import of vijñaptimātra is even more apparent here. Just as, relying on the surface of a mirror, there is only one's own face and no separate reflection—why? Because the principle of the combination of all phenomena is inconceivable, causing imperceptible phenomena to be seen. The concentrated mind is also like this: the concentrated mind has two divisions, one division resembling vijñāna and one division resembling dust-objects. These two kinds are in reality only vijñāna. If the vijñāna of recollection were past rūpa, then this rūpa within samādhi—if in the five vijñānas of a distracted mind—could be said to arise by cognizing present external dust-objects; if in the distracted manovijñāna, it would arise by cognizing past dust-objects. But if one is in contemplation, it definitely cannot cognize external rūpa as its object. The rūpa is present right before one, yet it does not cognize a past object. One should know that the rūpa cognized by the concentrated mind is just seeing one's own citta, not seeing a separate object." Comparing rūpa inside samādhi with rūpa outside samādhi, one should know that outside there is also no separate object. Thus we know that the one mind is the ten thousand phenomena, and the ten thousand phenomena are the one mind. Why? Because the one mind is unmoving, and its entire substance constitutes the ten thousand phenomena. As the Commentary on the Awakening of Faith says: "'Entire substance' means that tathatā in its entire substance becomes arising and ceasing; arising and ceasing have no nature of their own and are themselves tathatā. There has never been a place where tathatā is not arising and ceasing, nor has there ever been a place where arising and ceasing is not tathatā." It also says: "Not being the same as emptiness means numinous awareness. Awareness means spiritual comprehension. That which cannot be measured by yin and yang is called spiritual; comprehension is jñāna; jñāna is knowing; knowing is the one mind. Therefore, knowing is the substance of citta. Thus the ancestral master said: 'Upon the empty and quiescent substance, there is naturally fundamental jñāna capable of knowing.' The general meaning is: within all defiled and pure phenomena, there is a true substance, clearly perceiving and aware, which is designated as citta."