宗鏡錄 85.15

85.15

答。雖自業各受。妄有昇沈。而緣性無生。了不可得。諸法無行經云。佛告文殊師利。一切眾生。其心皆一。是名種性。種性即根本義。根本常一。而眾生妄起自他差別。凡聖高下。雖起差別。一體不動。以差別性非有故。但是妄起無實體故。所以經云。佛言。文殊師利。一切眾生皆無有心。緣。性不可得故。是名種性。又一切善惡境界。皆是心光。一切勝劣受用。皆是心果。大莊嚴論偈云。種種心光起。如是種種相。光體非體故。不得彼法實。種種心光。即是種種事相。或異時起。謂貪瞋光等。或同時起。謂信進光等。如是染位心數。淨位心數。唯有光明而無光體。是故世尊。不說彼為真實之法。又云。諸行剎那增上者。如佛說心將世間去。心牽世間來。由心自在。世間隨轉。識緣名色。此說亦爾。故知諸行是心果。又隨淨者。淨是禪定人心。彼人諸行。隨淨心轉。修禪比丘具足神通。心得自在。若欲令木為金。則得隨意。故知諸行皆是心果。又隨生者。如作罪眾生。可得外物一切下劣。作福眾生。可得外物一切妙好。故知諸行皆是心果。當知一切萬法。既以心為因。亦以心為果。雖然淨穢顯現不同。於心鏡中如光如影。了不可得。

Answer: Although each experiences their own karma and there is delusive rising and falling, the conditioned nature is unborn and completely unobtainable. The *Sarvadharmāpravṛttinirdeśa* says: "The Buddha addressed Mañjuśrī: 'The minds of all sentient beings are all one; this is named gotra.'" Gotra means root. The root is eternally one, yet sentient beings deludedly give rise to distinctions of self and other, and higher and lower among ordinary beings and sages. Although distinctions arise, the single substance does not move, because the nature of distinction is non-existent, and it is merely a delusive arising without real substance. Therefore the sūtra says: "The Buddha said, 'Mañjuśrī, all sentient beings have no citta, because conditioned nature is unobtainable. This is named gotra.'" Furthermore, all good and evil objects are the light of citta; all superior and inferior enjoyments are the fruit of citta. A verse in the *Mahāyānasūtrālaṅkāra* says: / Various lights of citta arise, / manifesting such various characteristics. / Because the substance of the light is not [real] substance, / one does not obtain the reality of those phenomena. / "Various lights of citta" means various concrete phenomena. They arise either at different times—namely, the light of greed, anger, and so forth—or at the same time—namely, the light of faith, vigor, and so forth. Such mental factors in the defiled state and mental factors in the pure state have only illumination and no substantial body of light. Therefore, the World-Honoured One did not call them real phenomena. It also says: "As for the instantaneous predominance of conditioned formations: as the Buddha said, 'Citta leads the world away, citta drags the world here; through the mastery of citta, the world turns in accordance with it.' The statement that consciousness conditions name-and-form is also like this." Therefore one knows that conditioned formations are the fruit of citta. Furthermore, regarding "accordance with purity": "purity" is the citta of a person in dhyāna-concentration. That person's conditioned formations turn in accordance with the pure citta. A monk who practices dhyāna is endowed with supernatural powers and his citta attains mastery. If he wishes to make wood into gold, it complies with his intention. Therefore one knows that conditioned formations are all the fruit of citta. Furthermore, regarding "accordance with rebirth": for example, sentient beings who commit sins obtain external objects that are all inferior, while sentient beings who create merit obtain external objects that are all wonderful. Therefore one knows that conditioned formations are all the fruit of citta. One should know that since all myriad phenomena have citta as cause, they also have citta as fruit. Although purity and defilement manifest differently, within the mirror of citta they are like light and shadow, completely unobtainable.