宗鏡錄 86.21

86.21

釋言。由先方便想作他解。似他解故。得與相應。凡小不知自作他解。便謂我今知他人心。雖作他解得與相應。謂有能所。猶非實知。故彼論云。世間他心智者。於彼二法不如實知。以彼能取可取境界。虛妄分別故。以此等文證。無外識。故作外解。皆非實知。若觀心識本無形相。非彼非此。無來無去。不依外解。息分別時。則是實知一切生心。故智論云。若一切眾生心心數法。性實有不虛誑者。佛不能知一切眾生心心數法。以一切眾生心心數法。性實虛誑。無來無去故。佛能知一切眾生心心數法。譬如比丘貪求者。不得供養。無所貪求則無所乏短。心外如是。若分別取相。則不得實法。不得實法故。不能通達知一切眾生心心數法。若不取相。無所分別。則得實法。故能通達知一切眾生心心數法。無所罣礙。以此文證。心無去來。佛知無外。稱實能知。不同凡小他心智者。向外緣心。猶雜妄識。故唯論識偈云。他心知於境。不如實覺知。以非離識境。唯佛如實知。以此文證佛知唯識。自作他解。無外可取。以知自心。作諸心解。永斷向外分別之心。入楞伽經云。如實知一切諸法。唯是自心。是故不生分別之心。以此文證。佛知他心即是自心。離外分別。但緣自心。意言為境。為諸眾生心識無邊。各各異解。差別難量。佛離外念。一心遍知。如水不動。萬像現中。此佛一心知諸心時。一作多解。多即是一。如彼一水照諸萬像。雖即一水。而與水外萬像相應。佛心亦爾。遍照他心。雖是一心作諸心解。而與一切他心相應。由久修學唯識觀成。故離外念。方能遍知。故華嚴經頌云。摩醯首羅智自在。大海龍王降雨時。悉能分別數其滴。於一念中皆明了。無量億劫勤修學。得是無上菩提智。云何當於一念中。不知一切眾生心。故知諸佛念念遍知。此即是佛意言分別。雖知世諦各唯識時。別知諸心。是佛分別。據恒自覺。唯自意言。離外念邊。無復分別。故諸大智觀唯識者。緣自意言知世諦時。即亦達真。離外分別。是故大乘從凡至佛。皆觀自心意言為境。則知心外無別他心。凡聖等心。雖非內外。仍有因緣為他變者。如維摩經云。即時天女以神通力。變舍利弗令如天女。天自化身如舍利弗。此變舍利弗。令心異見。非有別身改形換質。眾生心中修勝行者。則有無中妄見佛業。由有勝業感佛神力。令心變異。似見化身。故攝論云。於他修行地中。由佛本願自在力故。彼識似眾生變異顯現。故名變化身。以此文證。如來化身如釋迦等。皆是凡小自心變作。以妄見佛成道化生。後還妄見如來滅度。此妄見者由佛變。故彼論云。菩提涅槃為二。但變異他心。令他為二。體實不有。以此文證。佛變他心令妄見佛。心外無佛。據諸凡小不知妄見。謂有外佛來度眾生。故經偈云。佛不得佛道。亦不度眾生。眾生強分別。作佛度眾生。故攝論云。由觀行人識為增上緣。故餘人識變異如觀行人。願力顯現。故知定無外塵。唯有本識。以此文證。見聖化者。皆由佛力為增上緣。故彼論云。淺行菩薩欲作眾生利益事。於現在先發願竟。即入真觀。出觀後。隨所欲樂方得成就。若深行菩薩。欲作利益眾生事。現在不須發願。及入觀出觀。但由本願力。隨所欲作一切皆成。若聲聞等。得九定自在。因此定自在。得六通自在。於一物中。隨願樂力。各能變異。為無量種。若諸塵實有自性。此事則不得成。以此文證。本無外境。聖力令他無中見化。以皆妄見。無外境故。若多聖人同處變物。各隨意成。亦不相礙。故彼論云。於一物中。若多觀行人。別願同能變異一境。此變異得成。何故得成。隨彼意成。故實無外境。唯有識故。是故各隨彼意得成。以此文證。於一處中多聖變化。隨意各別。令諸眾生見境各異。和而不同。參而不亂。此義甚深。大根方知。故至佛來。皆觀唯識。故彼論云。從願樂位乃至究竟位。通名唯識觀。以此文證。大乘入道同觀唯識。漸明至佛。言觀唯識願樂位者。謂從師友聞說唯識。即能解者。心生願樂。由有願樂。學思量時。即是大乘願樂位人。故彼論云。諸菩薩。但由德聞一切法唯有識。依此教。隨聞起信樂心。於一切法唯識理中。意言分別生。由此願樂意言分別。故。說菩薩已入唯識觀。作如此知。名入唯識願樂位。以此文證。學觀唯識。即是大根菩薩入道。上來總明大小入道。淺深雖別。皆唯修慧。以其慧觀是正道體。若不修觀。餘行皆非。此明慧觀是入道體。如上所說。若了一切境界。唯是意言分別。則意無所思。口無所說。攀緣既息。名相即空。妙明真心。從此披露。故得塵勞路絕。生死河枯。念念冥真。心心合道。所以金剛三昧經云。佛言。善不善法。從心化生。一切境界。意言分別。制之一處。眾緣斷滅。何以故。一本不起。三用無施。住於如理。六道門杜。

Explanation: Because they previously conceive through expedients the understanding of the other, appearing like the understanding of the other, they can correspond with it. Ordinary beings and Hinayāna practitioners do not know that they themselves are producing the understanding of the other, and thereupon say: 'I now know the minds of others.' Although they produce the understanding of the other and can correspond with it, because they deem that there are grāhaka and grāhya, it is still not true knowing. Therefore, that treatise says: 'Worldly knowers of others' minds do not know in accordance with reality with respect to those two phenomena, because of their false discrimination of the objective realms of grāhaka and grāhya.' By this textual evidence, there is no external consciousness; therefore, forming an external understanding is in all cases not true knowing. If one contemplates that the mental consciousness originally lacks shape or characteristic, is neither that nor this, has no coming and no going, and, not relying on external understanding, ceases discriminations, then this is true knowing of the minds of all living beings. Therefore, the Mahāprajñāpāramitopadeśa says: 'If the mental and mental-concomitant phenomena of all sentient beings were substantially existent by nature and not deceitful, the Buddha could not know the mental and mental-concomitant phenomena of all sentient beings. Because the mental and mental-concomitant phenomena of all sentient beings are substantially deceitful by nature, having no coming and no going, the Buddha is able to know the mental and mental-concomitant phenomena of all sentient beings. For example, a bhikṣu who seeks with greed does not obtain offerings, but if he has no greed or seeking, he lacks nothing. External to the mind it is likewise: if one discriminates and grasps at characteristics, one does not attain the true Dharma; because one does not attain the true Dharma, one cannot penetrate and know the mental and mental-concomitant phenomena of all sentient beings. If one does not grasp at characteristics and has no discrimination, one attains the true Dharma; hence, one is able to penetrate and know the mental and mental-concomitant phenomena of all sentient beings without any obstruction.' By this textual evidence, mind has no coming or going; the Buddha knows that there is no exterior, and corresponds to reality in being able to know. He is not like the ordinary beings and Hinayāna practitioners with knowledge of others' minds, who direct their conditions outward toward mind, still mingled with delusional consciousness. Therefore, the verses of the Viṃśikāvijñaptimātratāsiddhi say: 'Knowing of others' minds with regard to their objects is not knowing in accordance with reality; because it is not an object apart from consciousness, only the Buddha knows in accordance with reality.' By this textual evidence, the Buddha knows vijñaptimātra, producing by himself the understanding of the other, with no exterior that can be grasped. Because he knows that his own citta produces all understandings of minds, he forever cuts off the mind of outward discrimination. The Laṅkāvatārasūtra says: 'Knowing in accordance with reality that all phenomena are only one's own citta, therefore a discriminating mind does not arise.' By this textual evidence, the Buddha knows that another's mind is just his own citta, free from external discrimination, conditioning only his own citta, with mental speech as its object. Because the mental consciousnesses of sentient beings are boundless, each having different understandings with distinctions difficult to measure, the Buddha is free from external thoughts and omniscient in one mind, like water that is unmoved while the myriad images appear within it. When this one mind of the Buddha knows all minds, the one produces the understanding of the many, and the many is just the one. Just as that single water reflects the myriad images, and though it is a single water, it corresponds to the myriad images outside the water, the Buddha's mind is also like this: it completely illuminates others' minds, and though it is one mind producing the understandings of all minds, it corresponds with all other minds. Because the contemplation of vijñaptimātra has been practiced for a long time and brought to completion, he is free from external thoughts and only then capable of all-knowing. Therefore, a verse in the Avataṃsakasūtra says: 'Maheśvara's wisdom is sovereign; / When the great dragon king of the ocean sends down rain, / He is able to distinguish and count every drop, / Completely clear within a single thought-moment. / Having diligently studied and practiced for immeasurable billions of kalpas, / He attained this unsurpassed bodhi wisdom: / How could he, in a single thought-moment, / Not know the minds of all sentient beings?' Thus we know that the Buddhas are omniscient in every thought-moment; this is precisely the Buddha's mental speech discrimination. Although when knowing that on the conventional level each is consciousness-only he separately knows all minds, this is the Buddha's discrimination; based on his constant self-awareness that it is only his own mental speech, free from the aspect of external thoughts, there is no further discrimination. Therefore, when the great wise ones who contemplate vijñaptimātra condition their own mental speech and know the conventional truth, they also penetrate the ultimate truth, free from external discrimination. Therefore, in the Mahāyāna, from ordinary being up to Buddha, all contemplate their own citta's mental speech as the object, and thereby know that outside of mind there is no other mind. Although the minds of ordinary beings and sages are neither internal nor external, there are still conditions by which they are transformed by others. As the Vimalakīrtinirdeśasūtra says: 'At that time the devī, with supernatural power, transformed Śāriputra so that he resembled a devī, while she transformed her own body to resemble Śāriputra.' This transformation of Śāriputra caused his mind to see differently; it was not that there was another body whose shape was altered and substance switched. In the minds of sentient beings who cultivate superior practices, there is the karmic capacity to falsely see the Buddha where there is nothing. Because of superior karma evoking the Buddha's spiritual power, it causes their minds to transform, appearing to see the nirmāṇakāya. Therefore, the Mahāyānasaṃgraha says: 'In the stages of practice of others, due to the sovereign power of the Buddha's original vows, that consciousness appears transformed like sentient beings; therefore, it is called the transformation body.' By this textual evidence, the nirmāṇakāya of the Tathāgata, such as Śākyamuni and others, are all transformations produced by the minds of ordinary beings and Hinayāna practitioners themselves. Through delusion they see the Buddha attaining the Way and transforming sentient beings, and later they again falsely see the Tathāgata pass into extinction. This false seeing is transformed by the Buddha; therefore, that treatise says: 'Bodhi and nirvāṇa are taken as two, but this merely transforms the minds of others to make them see them as two; in substance they are not truly existent.' By this textual evidence, the Buddha transforms others' minds, causing them to falsely see the Buddha; outside of mind, there is no Buddha. In reality, ordinary beings and Hinayāna practitioners do not realize it is false seeing, and claim that there is an external Buddha coming to deliver sentient beings. Therefore, a sūtra verse says: 'The Buddha does not attain the Buddha-path, / Nor does he deliver sentient beings; / Sentient beings make rigid discriminations / That the Buddha delivers sentient beings.' Therefore, the Mahāyānasaṃgraha says: 'Because the consciousness of the meditator acts as an adhipatipratyaya, the consciousness of other people transforms according to the meditator's vow-power and becomes manifest. Thus we know there is definitely no external dust; there is only the fundamental consciousness.' By this textual evidence, those who see the sage's transformations all have the Buddha's power as their adhipatipratyaya. Therefore, that treatise says: 'When a bodhisattva of shallow practice wishes to accomplish benefits for sentient beings, he first makes vows in the present, then enters the true contemplation, and after emerging from contemplation, according to his wishes and desires it is then accomplished. If it is a bodhisattva of deep practice who wishes to accomplish benefits for sentient beings, he does not need in the present to make vows or enter and emerge from contemplation; merely by the power of his original vows, whatever he wishes to do is all accomplished. If śrāvakas and the like attain sovereignty in the nine concentrations, through this sovereignty in concentration they attain sovereignty in the six supernatural knowledges: within a single object, according to the power of their wishes and desires, they can each transform it into immeasurable kinds. If dusts truly had an intrinsic nature, this could not be accomplished.' By this textual evidence, fundamentally there is no external object; the power of sages causes others to see transformations where there is nothing, because all is false seeing and there is no external object. If many sages transform an object in the same place, each accomplishes it according to their own intent, without obstructing one another. Therefore, that treatise says: 'With respect to a single object, if many meditators with different vows can together transform a single objective realm, this transformation succeeds. Why does it succeed? Because it is accomplished according to their intent; therefore, in reality there is no external object, because there is only consciousness. Hence, each is accomplished according to their intent.' By this textual evidence, when many sages perform transformations in a single place, each does so according to their distinct intent, causing sentient beings to perceive different objects—harmonious yet not identical, commingled yet not disordered. This meaning is extremely profound, known only to those of great capacity. Therefore, all the way to the Buddha, all contemplate vijñaptimātra. Therefore, that treatise says: 'From the stage of aspiration up to the ultimate stage, all are generally termed the contemplation of vijñaptimātra.' By this textual evidence, in the Mahāyāna, entry into the Way equally involves contemplating vijñaptimātra, becoming progressively clearer up to the Buddha. As for what is called the contemplation of vijñaptimātra at the stage of aspiration: hearing the explanation of vijñaptimātra from teachers and friends, one who can immediately understand produces aspiration in mind; because there is aspiration, when he engages in learning and deliberating, he is a person of the stage of aspiration in the Mahāyāna. Therefore, that treatise says: 'Bodhisattvas, merely through virtue, hear that all phenomena are consciousness-only; relying on this teaching, following what they have heard, they give rise to faith and aspiration, and within the principle of all phenomena being consciousness-only, mental speech discrimination arises. Because of this aspiration and mental speech discrimination, the bodhisattva is said to have already entered the contemplation of vijñaptimātra.' Having such knowing is called entering the stage of aspiration in vijñaptimātra. By this textual evidence, studying the contemplation of vijñaptimātra is precisely the entry into the Way for bodhisattvas of great capacity. The above has comprehensively clarified the entry into the Way for both the Mahāyāna and Hinayāna: although their shallowness and depth differ, all exclusively cultivate wisdom, because wisdom contemplation is the substance of the correct Path. If one does not cultivate contemplation, the other practices are all insufficient. This clarifies that wisdom contemplation is the substance of entering the Way. As stated above, if one understands that all objective realms are only mental speech discrimination, then the mind has nothing to deliberate and the mouth has nothing to say; with grasping conditions already ceased, names and characteristics are instantly empty, and the wondrous, luminous true mind is revealed from here. Thus one attains the severance of the path of defilements, the drying up of the river of birth and death, thought after thought merging with reality, mind after mind according with the Way. For this reason, the Vajrasamādhisūtra says: 'The Buddha said: Wholesome and unwholesome phenomena are produced through transformation from the citta; all objective realms are mental speech discriminations. Restrain them in one place, and the multitude of conditions will be severed and eliminated. Why is this? When the one root does not arise, the three functions have nothing to apply; abiding in accord with principle, the gates of the six destinies are shut.'