宗鏡錄 85.25

85.25

答。一心二諦。教理所歸。開即迷真。合則壞俗。何者。相隨真起。即相而可辯真原。覺因妄生。因妄而能知覺體。無妄則覺不自立。無真則相無所依。真妄相和。染淨成事。唯真不立。無妄而對誰立真。單妄不成。無真而憑何說妄。真妄各無自體。名相本同一原。是則二諦恒分。一味常在。藏性不動。緣起萬差。故知實無一法而有自體獨立者。皆從真妄二法和合而起。如起信論云。不生不滅與生滅和合。非一非異。名阿賴耶識。變起根身器世間等。釋摩訶衍論云。生滅因緣者有二。一者不相應生滅因緣。二者相應生滅因緣。論云。現鏡識體。六塵境界。如其次第。為彼三種相應染法。能作因緣。是故說言麁重生滅之因緣門。現識體中又有緣義。應審思惟。復次更有二重因緣。一者本遍因緣。二末遍因緣。言本遍者。舉本無明及本覺心。望於六塵。相應。有因緣義。言末遍者。舉業轉現相。望於三相應。有因緣義故。復次更有二因緣。一者上下因緣。二者下上因緣。言上下者。無明為始。果報為終。上下與力。不越其數。作因緣故。言下上者。果報為始。無明為終。下上與力。不越其數。作因緣故。復次一切有為生滅之法。剎那不住。無因無緣故。復次因緣之法。空而無主。其實自性不可得故。復次不可得法。不可得亦不可得故。復次生滅因緣者。所謂眾生心意意識轉故。此文為明何義。謂欲顯示所依能依之差別故。云何所依。謂本覺心。云何能依。謂即眾生。言眾生者。當何法耶。謂意意識。何故意及意識。名為眾生。意及意識。一切眾染合集而生。故名眾生。而無別自體。唯依心為體。是故說言依心而轉。又云。無明之相。不離覺性。非可壞非不可壞。猶如大海。風相水相不相捨離者。大海喻阿賴耶識。水喻本覺心。風喻根本無明。不覺。能起動轉慮知之識。如彼風故。波動者。喻諸戲論識。遷流無常。水相風相不相捨離者。喻真妄相資。俱行合轉。謂本覺心不自起故。當資無明之力。方得而起。根本無明不自轉故。要因真心之力。方得而轉。如水不自作波。當因風力。風不自現動。要資水力。方得現動相。經云。煩惱大海中。有圓滿如來。宣說實相常住之理。本覺實性中。有無明眾生。起無量無邊煩惱之波。如經云。佛告大眾。始覺般若者。從具縛地漸漸出離。乃至金剛圓滿因行。發究竟道。頓斷根本無明住地。覺日圓照。無所不遍。二本覺般若。從清淨性漸漸遠離。乃至信初。發究竟智。斷滅相品。入無明海。隨緣轉動。於是大眾聞此事已。覺知諸法一相一體。亦無一相。亦無一體。而諸法性。亦是實相。亦是常住。亦是決定。亦是實有。

Answer: The one mind and the two truths are what teachings and principles culminate in. If differentiated, one is deluded regarding the real; if merged, the conventional is destroyed. Why? Characteristics arise following the real, and through characteristics one can discern the origin of the real; awareness is born by cause of delusion, and by cause of delusion one can know the substance of awareness. Without delusion, awareness does not establish itself; without the real, characteristics have nothing upon which to rely. When the real and the delusional harmonize with each other, defiled and pure activities are accomplished. If there were solely the real, it would not be established—for without delusion, opposite to what would the real be established? If there were only delusion, it could not be accomplished—for without the real, on the basis of what would one speak of delusion? The real and the delusional each have no self-substance; names and characteristics originally share the same source. Thus, the two truths are constantly distinct, yet the single flavor is ever-present. The nature of the repository is unmoving, while dependent origination produces myriad differences. Therefore we know that in reality there is not a single dharma that possesses an independent self-substance; all arise from the harmonious combination of the two dharmas, the real and the delusional. As the Awakening of Faith says: “Neither arising nor ceasing is harmoniously combined with arising and ceasing, being neither one nor different; this is called the ālayavijñāna, which transforms to produce the sense-faculties with the body, the receptacle world, and so forth.” The Shi Moheyan lun says: “As for the causes and conditions of arising and ceasing, there are two: first, the non-corresponding causes and conditions of arising and ceasing; second, the corresponding causes and conditions of arising and ceasing.” The treatise says: “The substance of the manifest-mirror consciousness and the realms of the six sense-objects, in their respective order, can act as causes and conditions for those three kinds of corresponding defiled dharmas. Therefore it is spoken of as the approach of the causes and conditions of coarse arising and ceasing. Within the substance of the manifest consciousness there is also the meaning of conditions, which should be carefully contemplated. Furthermore, there are two more tiers of causes and conditions: first, the fundamental pervasive causes and conditions; second, the derivative pervasive causes and conditions. Speaking of the fundamental pervasive ones, bringing up fundamental avidyā and the mind of original awareness, in relation to the six sense-objects, they correspond, having the meaning of causes and conditions. Speaking of derivative pervasive ones, bringing up the characteristics of karma, transformation, and manifestation, in relation to the three corresponding ones, they have the meaning of causes and conditions. Furthermore, there are two more causes and conditions: first, descending-ascending causes and conditions; second, ascending-descending causes and conditions. Speaking of descending-ascending, avidyā is the beginning and retribution is the end; descending and ascending they render force, not exceeding their number, acting as causes and conditions. Speaking of ascending-descending, retribution is the beginning and avidyā is the end; ascending and descending they render force, not exceeding their number, acting as causes and conditions. Furthermore, all conditioned dharmas of arising and ceasing do not abide for a kṣaṇa, because they lack cause and lack condition. Furthermore, the dharmas of cause and condition are empty and devoid of a master, because in reality their own nature cannot be apprehended. Furthermore, as for dharmas that cannot be apprehended, that they cannot be apprehended can also not be apprehended. Furthermore, regarding the causes and conditions of arising and ceasing, this means that sentient beings’ citta, manas, and manovijñāna transform.” What meaning does this text clarify? It means wishing to show the distinction between the supported and that which supports. What is that which supports? It means the mind of original awareness. What is the supported? It means sentient beings. When speaking of ‘sentient beings’, what dharma does this correspond to? It means the manas and manovijñāna. For what reason are the manas and manovijñāna called sentient beings? Because the manas and manovijñāna are produced by the aggregation of all defilements, they are therefore called sentient beings. Yet they have no distinct self-substance, but rely solely on citta as their substance; therefore it is said that they transform relying on citta. It also says: “The characteristics of avidyā are not separate from the nature of awareness; they can neither be destroyed nor can they not be destroyed. Just as with the great ocean, the characteristics of the wind and the characteristics of the water do not part from one another.” The great ocean is a metaphor for the ālayavijñāna; the water is a metaphor for the mind of original awareness; the wind is a metaphor for fundamental avidyā. Non-awareness can give rise to the consciousness of moving, turning, contemplating, and knowing, just like that wind. The churning waves are a metaphor for the various consciousnesses of papañca, which flow and shift impermanently. That the characteristics of the water and the characteristics of the wind do not part from one another is a metaphor for the mutual assistance of the real and the delusional, which proceed together and transform in combination. This means that because the mind of original awareness does not arise by itself, it must rely on the power of avidyā to be able to arise; because fundamental avidyā does not transform by itself, it must depend on the power of the true mind to be able to transform. Just as water does not make waves by itself, but must depend on the power of the wind; and the wind does not manifest movement by itself, but must rely on the power of the water to be able to manifest the characteristic of movement. A sūtra says: “Within the great ocean of kleśas, there is the fully perfected Tathāgata, proclaiming the principle of the real mark as ever-abiding. Within the real nature of original awareness, there are sentient beings of avidyā, giving rise to measureless and boundless waves of kleśas.” As a sūtra says: “The Buddha addressed the great assembly: ‘As for initial-awareness prajñā, from the stage of being fully bound, one gradually departs, up to the vajra-like perfected causal practice; giving rise to the ultimate path, one suddenly severs the ground of fundamental avidyā; the sun of awareness shines fully, with nowhere it does not pervade. Second, as for original-awareness prajñā, from the pure nature one gradually departs, up to the beginning of faith; giving rise to ultimate wisdom, one severs the category of the characteristic of ceasing, enters the ocean of avidyā, and moves following conditions.’ Thereupon the great assembly, having heard this matter, was aware that all dharmas have one characteristic and one substance, yet have no single characteristic and no single substance; and the nature of all dharmas is also the real mark, is also ever-abiding, is also determined, and is also real existence.”