宗鏡錄 79.25

79.25

答。顯識論云。立唯識。乃一。往遣境留心。究竟為論。遣境為欲空心。是其正意。是故境識俱泯。即是實性。實性即是阿摩羅識。所以唯識論。亦名。破色心論。佛性論云。經中佛以幻師為譬。佛告迦葉。譬如幻師。作諸幻像。所作等幻虎。還食幻師。迦葉。如是觀行比丘。隨觀一境。顯現唯空。故實無所有。虛無真實。云何能得離此二邊。由依意識。生唯識智。唯識智者。即無塵體智。是。唯識智若成。則能還滅自本意識。何以故。以塵無體故。意識不生。意識不生故。唯識自滅。故意識如幻師。唯識智如幻虎。以意識能生唯識故。唯識觀成。還能滅於意識。何以故。由塵等無故。意識不生。譬如幻虎。還食幻師。如提婆法師說偈言。意識三有本。識塵是其由。若見塵無體。有種自然滅。入楞伽經云。但不取諸境。名為識滅。實不滅識。何者。以境本空。從識變故。以識無體。不須滅故。是以識心無體。隨境有無。見空生空。見色生色。事來即起。事去還無。如傳奧法師云。妄念所緣。放有色處。則不見空。但見於色。於無色處。則見有空。緣有時無時亦爾。緣有時。則見有心生。見無心滅。緣無時。則見無心生。見有心滅。此皆妄念所緣之境。又事上無事。本全是心。念起塵生。念寂塵滅。如起信論云。以一切色。法本來是心。實無外色。然既無外色。亦無外空。空尚是無。色焉能有。論云。若無色者。則無虛空之相。疏釋云。本以待色為空。今既唯心無色。何得更有於空也。故知萬法。皆相待而有。若入宗鏡。自然諸法絕待。歸本真心。故論云。所謂一切境界。唯心妄起。若心離於妄動。則一切境界滅。唯一真心。無所不遍。

Answer: The Treatise on Manifesting Consciousness says: "Establishing vijñaptimātra is tentatively dismissing the object while retaining citta. To speak definitively: dismissing the object is for the purpose of emptying citta—this is its genuine intent. Therefore, when both object and consciousness are obliterated, that is the true nature, and the true nature is the amonavijñāna. This is why the Treatise on Consciousness is also called the Treatise on Refuting Form and Citta." The Treatise on Buddha-Nature says: "In the sūtras, the Buddha used the magician as a metaphor. The Buddha addressed Kāśyapa: 'For instance, Kāśyapa, just as a magician conjures various illusory forms, and the illusory tiger that he conjures turns around and devours the magician—in this way, Kāśyapa, a practitioner monk who engages in contemplation, whichever object he contemplates, it manifests as purely empty. Thus it truly has no existence, being empty without reality. How can he attain freedom from these two extremes? By relying on the manovijñāna, he generates vijñaptimātra-wisdom. vijñaptimātra-wisdom is the wisdom that [realizes] dust-objects lack substance. If vijñaptimātra-wisdom is perfected, it can then in turn extinguish its own fundamental manovijñāna. Why is this? Because dust-objects lack substance, the manovijñāna does not arise. Because the manovijñāna does not arise, vijñaptimātra naturally ceases. Therefore, the manovijñāna is like the magician, and vijñaptimātra-wisdom is like the illusory tiger. Because the manovijñāna can generate vijñaptimātra, when the vijñaptimātra contemplation is perfected, it can in turn extinguish the manovijñāna. Why? Because dust-objects and the rest do not exist, the manovijñāna does not arise. This is like the illusory tiger turning around and devouring the magician.' As Master Deva said in a verse: 'The manovijñāna is the root of the three realms of existence; consciousness-objects are its cause. If one sees that dust-objects lack substance, the seeds of existence naturally perish.'" The Ru Laṅkāvatārasūtra says: "Merely not grasping objects is called the extinction of consciousness; it does not actually extinguish consciousness. Why? Because objects are fundamentally empty, transformed out of consciousness; and because consciousness lacks substance, there is no need to extinguish it." Therefore, the conscious mind has no substance; it follows the presence or absence of objects. Seeing emptiness, it produces emptiness; seeing form, it produces form. When phenomena arrive, it arises; when phenomena depart, it returns to nonexistence. As Master Chuanao said: "What is conditioned by deluded thought: when placed in a location where form exists, one does not see emptiness, but only sees form; in a location where form does not exist, one sees that there is emptiness. Conditioning existence or nonexistence is also like this: when conditioning existence, one sees the existent mind arise and sees the nonexistent mind cease; when conditioning nonexistence, one sees the nonexistent mind arise and sees the existent mind cease. These are all objects conditioned by deluded thought. Furthermore, on phenomena there are no phenomena; fundamentally they are entirely citta. When thought arises, dust-objects are born; when thought is quieted, dust-objects cease." As the Awakening of Faith says: "Because all form dharmas are fundamentally citta, there is truly no external form. Yet since there is no external form, there is also no external space. If space is still nonexistent, how could form exist?" The treatise says: "If there were no form, there would be no characteristic of empty space." The commentary explains: "Fundamentally, space depends on form to be space; now since there is only citta and no form, how could there still be space?" Therefore, one knows that the myriad dharmas all exist in mutual dependence. If one enters the mirror of the source, naturally all dharmas transcend dependence and return to the fundamental true mind. Hence the treatise says: "What are called all objects arise deludedly from citta alone. If citta is free from deluded movement, then all objects cease; there is only the one true mind, which pervades everywhere."