宗鏡錄 84.6

84.6

答。境識俱泯。即是實性。實性即是阿摩羅識。維摩經云。華嚴菩薩曰。從我起二為二。見我實相者。不起二法。若不住二法。則無有識。無所識者。是為入不二法門。故知見有二法。乃至纖毫並皆屬識。境識俱亡。乃入真空之理。所以智光論師。立中根說。法相大乘。境空心有唯識道理。未能全入平等真空。為上根說無相大乘。辯心境俱空平等一味。為真了義。是以因唯識。入真空究竟之門。離此別求非真解脫。

Answer: When realm and consciousness both vanish, that is the true nature. The true nature is the amonavijñāna. The Vimalakīrti Sūtra says: 'Bodhisattva Kusumaprabha said: Arising from self to form two makes duality. One who sees the real characteristic of self does not give rise to two dharmas. If one does not abide in two dharmas, then there is no consciousness. That which has no consciousness is entering the Dharma door of non-duality.' Thus we know that seeing two dharmas, down to the slightest hair, all belongs to consciousness. When realm and consciousness are both extinguished, one then enters the principle of true emptiness. Therefore Master Zhiguang established for those of medium capacity the Mahāyāna of Dharma-characteristics, the principle of consciousness-only wherein the realm is empty and mind exists, which is not yet able to fully enter equal, true emptiness; and for those of superior capacity he explained the Mahāyāna of signlessness, distinguishing that mind and realm are both empty and equally of one taste as the truly definitive meaning. Therefore, by relying on consciousness-only one enters the ultimate gate of true emptiness; seeking apart from this is not true liberation.