宗鏡錄 78.23

78.23

答。內外諸色。唯心執受。亦隨心念念剎那滅。心外更無一法。可作常住。可作生滅。雜集論云。如心心法是剎那相。當知色等亦剎那相。有其八義。一由心執受故。謂色等身。由剎那心念念執受故。剎那滅等。二等心安危故。謂色等身。恒與識俱。識若捨離。即便爛壞。三隨心轉變故。謂世間現見。心在苦樂貪瞋等位。身隨轉變。隨剎那心而轉變。故身念念滅。四是心所依故。謂世間共知。心依止有根身。如火依薪。如芽依種等。是故此身。是剎那心依止。故亦剎那滅。五心增上生者。謂一切內外色。皆心增上所生。能生因剎那滅故。所生果亦剎那滅。六心自在轉故。謂若證得勝威德心。於一切色。如其所欲。自在轉變。由隨剎那能變勝解轉變生故。色等剎那生。滅道理成就。七於最後位變壞可得故。謂諸色等。初離自性念念變壞。於最後位欻爾變壞。不應道理。然此可得。故知色等從初已來。念念變壞。自類相續。漸增為因。能引最後麁相變壞。是故色等。念念生滅。八生已不待緣。自然壞滅故。謂一切法。從緣生已。不待壞。緣自然壞滅。故知一切可滅壞法。初纔生已。即便壞滅。是故諸法剎那義成。大智度論云。若諸法實有。不應以心識。故知有相。若以心識故知有。是則非有。如地堅相。以身根身識知故有。若無身根身識知。則無堅相。又因緣和合生故空。唯心故空。是知內色外色。皆識建立。隨心有無。實無自體。

Answer: All internal and external forms are appropriated solely by the mind and likewise perish momentarily from thought-instant to thought-instant following the mind. Outside of the mind there is not a single dharma that could be permanent, nor that could arise and perish. The Abhidharmasamuccayavyākhyā states: “Just as the mind and mental factors have momentary characteristics, one should know that form and the rest also have momentary characteristics, based on eight meanings: First, because they are appropriated by the mind. That is, the body composed of form and the rest, because it is appropriated thought-instant by thought-instant by the momentary mind, perishes momentarily, and so on. Second, because their well-being and distress are equal to the mind's. That is, the body composed of form and the rest is constantly accompanied by consciousness; if consciousness departs, it immediately rots and decays. Third, because they transform following the mind. That is, it is seen in the world that when the mind is in states of pleasure, pain, attachment, anger, and so forth, the body transforms accordingly; because it transforms following the momentary mind, the body perishes from thought-instant to thought-instant. Fourth, because they are that which the mind relies upon. That is, it is commonly known in the world that the mind relies upon the endowed physical body, just as fire relies on firewood or a sprout relies on a seed; therefore, this body is the support of the momentary mind, and hence it also perishes momentarily. Fifth, because they arise through the predominance of the mind. That is, all internal and external forms are born through the predominance of the mind; because the producing cause perishes momentarily, the produced effect also perishes momentarily. Sixth, because they transform according to the mind's mastery. That is, if one realizes a mind of supreme majesty, one can transform all forms at will; because they are produced by transformation following the momentary supreme resolution that transforms them, the principle that form and the rest arise and perish momentarily is established. Seventh, because alteration and destruction are observable in the final state. That is, regarding forms and the rest, if they initially lacked an intrinsic nature of altering and destructing from thought-instant to thought-instant, for them to suddenly alter and destruct in the final state would not be reasonable; yet this [final destruction] is observable. Therefore, we know that form and the rest, from the very beginning, alter and destruct from thought-instant to thought-instant; their homogeneous continuity, gradually intensifying as a cause, can lead to the final gross alteration and destruction. For this reason, form and the rest arise and perish from thought-instant to thought-instant. Eighth, because once arisen they do not depend on conditions, but naturally perish. That is, once all dharmas are born from conditions, they do not depend on conditions for destruction, but naturally perish. Therefore, we know that all destructible dharmas, the very moment they arise, immediately perish. Thus, the meaning of momentariness of all dharmas is established.” The Mahāprajñāpāramitopadeśa says: “If all dharmas truly existed, their characteristics should not be known by virtue of the mind and consciousness. If they are known to exist by virtue of the mind and consciousness, then they do not exist. For example, the characteristic of earth's solidity exists because it is known by the tactile organ and body-consciousness; if there were no tactile organ and body-consciousness knowing it, then the characteristic of solidity would not exist.” Furthermore, because they arise through the conjunction of causes and conditions, they are empty; because they are mind-only, they are empty. From this we know that internal form and external form are both established by consciousness; existing and non-existing according to the mind, they truly lack self-substance.