宗鏡錄 86.17

86.17

答。初覺之人。先以比知。後當信驗。攝論云。一切時處。皆唯有識。其有未得真智覺者。於唯識中云何比知。由聖教。及正理。如教云。如是三界。皆唯有心。理顯者。如於定心中。隨所觀見諸青瘀等。所知影像。一切無別。青瘀等事。但見自心。又云。外種內為緣。外法種子。皆是眾生感受用業熏種子。依阿賴耶力所變現。是故外種離內。無別有種。如有頌言。天地風虛空。陂池方大海。皆真內所作。外義俱非有。又頌云。聖教及正理。各別有功能。為生於信慧。無一不成故。是以識生此識。說名相分。知此相唯內心變。外義不成故。如有頌言。於一端嚴婬女身。出家耽欲及餓狗。嗅屍昌艶美飲食。三種分別各不同。以前塵無決定相。唯心自分妍醜。若外法是實。云何各隨自見不同。是以比知。唯心自現。非他境界。古德云。菩薩從初正信創發心時。即觀本識自性緣起因果之體。得成正信。故攝論云。得彼本識。說菩薩初起。應先觀諸法如實因緣。此之謂也。如實者。無非一心。餘皆虛妄。若有猛提直入之者。頓悟圓信之人。即初發心時。便成正覺。不動塵勞之位。遍坐一切道場。靡移所習之門。遊戲十方國土。是以法華經偈云。得如是乘。令諸子等。日夜劫數。常得遊戲。與諸菩薩。及聲聞眾。乘此寶乘。直至道場。以是因緣。十方諦求。更無餘乘。除佛方便。若能依實。修行。果滿不離一念。如還原觀云。卷舒無礙。隱顯同時。一際絕其始終。出入亡於表裏。初心正覺。攝多生於剎那。十信道圓。一念該於佛地。即無生顯而幻有立。兩相泯而雙事存。攝法界而攝一塵。舉一身而十身現。

Answer: Those newly awakening first use inference to know it, and afterwards they will believe and verify it. The Mahāyānasaṃgraha says: 'At all times and places, there is only consciousness.' For those who have not yet attained true wisdom and awakening, how do they know consciousness-only through inference? By sacred teachings and correct reasoning. As the teaching says: 'These three realms are all mind-only.' As for reasoning becoming manifest: just as in a meditative mind, whatever images known—such as the blue-bruised corpses and so forth that are contemplated—are completely non-different. Matters such as the blue-bruised are merely seeing one's own mind. It also says: 'External seeds take the internal as condition; the seeds of external dharmas are all seeds perfumed by the karma of sentient beings' experiences of enjoyment, manifested based on the power of the ālayavijñāna. Therefore, apart from the internal, external seeds do not exist separately.' As a verse says: 'Heaven, earth, wind, space, / ponds, moats, and the great ocean— / all are produced by the true internal; / external referents do not exist at all.' Another verse says: 'Sacred teachings and correct reasoning / each have their distinct functions; / to generate faith and wisdom, / not a single one fails to accomplish them.' Therefore, consciousness generating this consciousness is called the nimittabhāga; one knows that this characteristic is merely transformed by the internal mind, because external referents are not established. As a verse says: 'Toward the single body of a graceful courtesan, / the renunciant, the lustful, and the starving dog / [view it as] a stinking corpse, a captivating beauty, and delicious food; / their three kinds of discriminations are each different.' Since prior sensory data have no fixed characteristics, mind alone of itself distinguishes beauty and ugliness. If external dharmas were real, how could they differ according to each one's own perception? Therefore, by inference one knows: it is merely the self-manifestation of the mind, not another's sphere. An ancient master said: 'When a bodhisattva first arouses the mind from initial correct faith, they contemplate the substance of cause and effect in the dependent origination of the fundamental consciousness's own-nature, thereby accomplishing correct faith.' Therefore, the Mahāyānasaṃgraha says: 'Attaining that fundamental consciousness is said to be the bodhisattva's initial arising; they should first contemplate the true causes and conditions of dharmas.' This is what it means. What is 'true' is none other than the one mind; the rest are all false. If there are those who vigorously take it up and enter directly, people of sudden awakening and perfect faith, then at the very moment of first arousing the mind, they immediately achieve perfect awakening; without moving from the station of defilements, they sit universally in all bodhimaṇḍas; without departing from the approaches they have practiced, they roam playfully in the lands of the ten directions. Therefore, a verse of the Lotus Sūtra says: 'Attaining such a vehicle / enables the children, / through days, nights, and kalpas, / always to sport freely, / riding together with bodhisattvas / and the śrāvaka assembly / upon this jeweled vehicle / straight to the bodhimaṇḍa.' For this reason, seeking truly in the ten directions, there is no other vehicle, except as the Buddha's expedients. If one can cultivate according to the real, the fulfillment of the fruit does not depart from a single thought. As the Contemplation of Returning to the Source says: 'Rolling up and unfolding are unobstructed; hiding and revealing are simultaneous. A single limit cuts off beginning and end; exiting and entering obliterates exterior and interior. The initial mind and perfect awakening subsume many lifetimes in a single kṣaṇa; the perfection of the path of the ten faiths encompasses the Buddha stage in a single thought. That is, non-arising becomes manifest and illusory existence is established; both characteristics are obliterated and both events are preserved. Subsuming the dharmadhātu yet subsuming a single speck of dust; holding up a single body yet ten bodies appear.'