宗鏡錄 84.22

84.22

答。真妄內外。但約世間文字分別。所以心非內外。內外是心。體非真妄。真妄是體。因內立外。而成對治。假妄顯真。非無所以。進趣大乘方便經云。心義者。有二種相。一者內心相。二者外心相。內相者復二。一真。二妄。所言真者。謂心體本相。如如不異。清淨圓滿。無障無礙。微密難見。以遍一切處。常恒不壞。建立生長一切法故。所言妄者。謂起念分別。覺知緣慮憶想等事。雖復相續。能生一切種種境界。而內虛偽。無有真實。不可見故。所言心外相者。謂一切諸法種種境界等。隨有所念。境界現前。故知有內心及內心差別。如是當知內妄想者。為因為體。外妄想者。為果為用。依如此等義。是故我說一切諸法。悉名為心。又復當知心外相者。如夢所見種種境界。唯心想作。無實外事。一切境界。悉亦如是。以皆依無明識夢所見。妄想作故。復次應知內心念念不住故。所見所緣一切境界。亦隨心念念不住。所謂心生故種種法生。心滅故種種法滅。而生滅相但有名字。實不可得。以心不往至於境界。境界亦不來至於心。如鏡中像。無來無去。是故一切法求生滅定相了不可得。所謂一切法畢竟無體。本來常空。實不生滅。如是一切法實不生滅者。則無一切境界差別之相。寂靜一味。名為真如第一義諦自性清淨心。彼自性清淨心。湛然圓滿。以無分別相故。無分別相者。於一切處無所不在。無所不在者。以能依持建立一切法故。是以華嚴經頌云。如金與金色。其性無差別。法非法亦然。體性無有異。又云。剎平等。不違眾生平等。眾生平等。不違剎平等。一切眾生平等。不違一切法平等。一切法平等。不違一切眾生平等。離欲際平等。不違一切眾生安住平等。一切眾生安住平等。不違離欲際平等。過去。不違未來。未來不違過去。過去未來。不違現在。現在不違過去未來。世平等。不違佛平等。佛平等。不違世平等。菩薩行。不違一切智。一切智。不違菩薩行。釋曰。剎與眾生。云何平等。以各無體故。悉不成就。若自類相望。如剎望剎平等。若異類相望。如剎望眾生平等。以一無性之理。乃至心境自他。同異高下。十。方三世。悉皆平等。又事事無違。理理無違。事事無違者。略有三因。一法性融通。二緣起相由門。此二即事事無礙義。三直語同一緣記通事通理。如觀一葉落。知天下秋同一秋矣。由不壞之事。不變之性。皆同一緣起故。理理無違者。亦有二門。一剎無性。即眾生無性。二理同故。以無可即。亦無可違。

Answer: True and false, inner and outer, are distinguished only in terms of worldly words. Therefore, citta is neither inner nor outer, yet inner and outer are citta. The substance is neither true nor false, yet true and false are the substance. Relying on the inner, the outer is established, thereby forming antidotes; provisionally using the false, the true is revealed—this is not without reason. The Sūtra on the Expedients for Progressing Toward the Mahāyāna says: 'The meaning of citta has two kinds of characteristics: the first is the internal characteristic of citta, and the second is the external characteristic of citta. The internal characteristic is twofold again: first, the true; second, the false. That which is called "the true" refers to the fundamental characteristic of the substance of citta: such-like and undifferentiated, pure and perfect, unimpeded and unhindered, subtle, secret, and difficult to see; because it pervades all places and is constantly imperishable, establishing and generating all dharmas. That which is called "the false" refers to the arising of thoughts and discrimination, perception, objectifying cogitation, recollection, and such matters; although continuous and capable of producing all various objects, inside it is illusory and untrue, devoid of reality and invisible. That which is called "the external characteristic of citta" refers to all dharmas, various objects, and so forth: wherever there is thought, objects appear before one. Hence one knows that there is an internal citta and distinctions within the internal citta. Thus one should know that internal conceptualization serves as the cause and the substance, while external conceptualization serves as the effect and the function. Based on such meanings, therefore I say that all dharmas are called citta. Furthermore, one should know that the external characteristics of citta are like the various objects seen in a dream: they are made solely by mental imagination, with no real external matters. All objects are likewise so, because they are all seen in the dream of the consciousness of avidyā and made by conceptualization. Furthermore, one should know that because the internal citta does not abide from thought-moment to thought-moment, all objects seen and cognized also do not abide from thought-moment to thought-moment in accordance with citta. This is the so-called: "Because citta arises, various dharmas arise; because citta ceases, various dharmas cease." Yet the characteristics of arising and ceasing have only names and are truly unobtainable. For citta does not go out to objects, nor do objects come into citta; like an image in a mirror, there is neither coming nor going. Therefore, seeking determined characteristics of arising and ceasing among all dharmas is completely unobtainable. This means that all dharmas are ultimately devoid of substance, originally constantly empty, and truly neither arise nor cease. When all dharmas are thus truly unarisen and unceasing, there are no differentiated characteristics of any objects; tranquil and of a single flavor, it is called tathatā, the supreme truth, the intrinsically pure citta. That intrinsically pure citta is clear and perfect, because it is devoid of conceptual characteristics. Being devoid of conceptual characteristics, it is nowhere absent in all places; being nowhere absent, it is able to support and establish all dharmas.' Hence a verse in the Avataṃsaka-sūtra says: 'Just as gold and the color of gold / Have no difference in their nature, / So it is with dharmas and non-dharmas: / Their essential nature has no difference.' It also says: 'The equality of kṣetras does not conflict with the equality of sentient beings; the equality of sentient beings does not conflict with the equality of kṣetras. The equality of all sentient beings does not conflict with the equality of all dharmas; the equality of all dharmas does not conflict with the equality of all sentient beings. The equality of the limit of detachment from desire does not conflict with the equality of the stable abiding of all sentient beings; the equality of the stable abiding of all sentient beings does not conflict with the equality of the limit of detachment from desire. The past does not conflict with the future; the future does not conflict with the past. The past and future do not conflict with the present; the present does not conflict with the past and future. The equality of the world does not conflict with the equality of the Buddha; the equality of the Buddha does not conflict with the equality of the world. Bodhisattva practice does not conflict with all-knowledge; all-knowledge does not conflict with bodhisattva practice.' Explanation: How are kṣetras and sentient beings equal? Because they each lack substance, none of them is established [as real]. If viewed within their own class, it is like kṣetras viewed with kṣetras being equal; if viewed across different classes, it is like kṣetras viewed with sentient beings being equal. By the principle of a single naturelessness, extending to citta and objects, self and other, sameness and difference, high and low, the ten directions and the three times—all are entirely equal. Furthermore, phenomenon and phenomenon do not conflict; principle and principle do not conflict. That phenomenon and phenomenon do not conflict has briefly three causes: first, the interpenetration of the dharmatā; second, the approach of mutual dependency through dependent origination—these two are the meaning of the non-obstruction of phenomena and phenomena. Third, speaking directly of the same single condition, which penetrates both phenomena and principle: just as observing a single leaf fall, one knows that throughout the world it is the same autumn. Because unruined phenomena and unchanging nature both share the same single dependent origination. That principle and principle do not conflict also has two approaches: first, the naturelessness of kṣetras is identical to the naturelessness of sentient beings; second, because principle is identical, there is nothing to identify with and nothing to conflict with.