宗鏡錄 87.6

87.6

答。不然。帶如之相起故。離自體法既無影像。不可言帶彼相起。如何說有所緣緣。彼皆離自體故。既亦帶相起名所緣緣。色等時。應緣聲等。緣色等智。不帶聲等相故。又緣無法等。應無所緣緣者。不變為無相。為見所緣故。以無相分。直照於無。無非有體。所緣緣義如何得成。由此故知。佛亦不能親緣於無。此文理證也。四修習位。頌曰。無得不忍議。是出世間智。捨二麁重故。便證得轉依。論曰。菩薩從前見道起已。為斷餘障。證得轉依。復數修習無分別智。此智遠離所取能取。故說無得及不思議。或離戲論。說為無得。妙用難測。名不思議。是出世間無分別智。斷世間故。名出世間。二取隨眠。是世間本。唯此能斷。獨得出名。或出世名。依二義立。謂體無漏。及證真如。此智具斯二種義故。獨名出世。餘智不然。即十地中無分別智。數修此故。捨二麁重。二障種子。立麁重名。性。無堪任。違細輕故。令彼永滅。故說為捨。此能捨彼二麁重故。便能證得廣大轉依。依謂所依。即依他起。與染淨法為所依故。染謂虛妄遍計所執。淨謂真實圓成實性。轉謂二分轉捨轉得。由數修習無分別智。斷本識中二障麁重故。能轉捨依他起上遍計所執。及能轉得依他起中圓成實性。由轉煩惱得大涅槃。轉所知障證無上覺。成立唯識。意為有情。證得如斯二轉依果。或依。即是唯識真如。生死涅槃之所依故。愚夫顛倒迷此真如。故無始來受生死苦。聖者離倒悟此真如。便得涅槃畢竟安樂。由數修習無分別智。斷本識中二障麁重。故能轉滅依如生死。及能轉證依如涅槃。此即真如離雜染性。如雖性淨而相雜染。故離雜染時假說新淨。即此新淨說為轉依。修習位中斷障證得。雖於此位亦得菩提。而非此中頌意所顯。頌意但顯轉唯識性。二乘滿位。名解脫身。在大牟尼。名法身故。云何證得二種轉依。謂十地中修十勝行。斷十重障。證十真如。二種轉依由斯證得。五究竟位。頌曰。此即無漏界。不思議善常。安樂解脫身。大牟尼名法。論曰。前修習位所得轉依前。即是究竟位相。此謂此前二轉依果。即是究竟無漏界攝。諸漏永盡。非漏隨增。性淨圓明。故名無漏。界者藏義。此中含容無邊希有大功德故。或是因義。能生五乘世出世間利樂事故。莊嚴經論。說四加行位。偈曰。爾時此菩薩。次第得定心。唯見意言故。不見一切義。釋曰。此菩薩初得定心。離於意言。不見自相總相。一切諸義。唯見意言。此見。即是菩薩煖位。此位名明。如佛灰河經中所說。明此明名見法忍。偈曰。為長法明故。堅固精進故。法明增長已。通達唯心住。釋曰。此中菩薩。為增長法明故。起堅固精進。住是法明。通達唯心。此通達。即是菩薩頂位。偈曰。諸義悉是光。由見唯心故。得斷所執亂。是則住於忍。釋曰。此中菩薩。若見諸義。悉是心光。非心光外。別有異見。爾時得所執亂滅。此見。即是菩薩忍位。偈曰。所執亂雖斷。尚餘能執故。斷此復速證。無間三摩提。釋曰。此中菩薩。為斷能執亂故。復速證無間三摩提。

Answer: It is not so, because it arises bearing the characteristic of tathatā. Since phenomena that are apart from one's own substance lack a reflected image, they cannot be said to arise bearing that characteristic; how then could they be spoken of as having an object-condition (ālambanapratyaya)? Those are all apart from one's own substance. If merely arising bearing a characteristic is termed an object-condition, then when [cognising] form and so forth, sound and so forth should also be cognised. The wisdom cognising form and so forth does not bear the characteristic of sound and so forth. Furthermore, if it were said that when cognising non-existent phenomena and so forth, there would be no object-condition, [that is because] it does not transform into a non-existent characteristic; in order to serve as an object of darśana, it directly illuminates non-existence without a nimittabhāga. Non-existence lacks real substance; how could the meaning of an object-condition be established? From this it is known that even a Buddha cannot directly cognise non-existence. This is the textual and logical proof. Fourth is the stage of cultivation (bhāvanā-mārga). The verse states: / 'Without acquisition, inconceivable, / This is supramundane wisdom; / Because it abandons the two heavy burdens, / One then attains the transformation of the basis (āśrayaparāvṛtti).' / The treatise says: After the bodhisattva arises from the preceding path of seeing (darśana-mārga), in order to sever the remaining hindrances and attain the transformation of the basis, they repeatedly cultivate non-conceptual wisdom. Because this wisdom is far removed from the grasped and the grasper, it is spoken of as 'without acquisition' and 'inconceivable'. Or, because it is free of conceptual proliferation, it is spoken of as 'without acquisition'; its wondrous function is difficult to fathom, hence it is called 'inconceivable'. It is supramundane non-conceptual wisdom; because it severs the worldly, it is called 'supramundane'. The anuśayas of the two graspings are the root of the world; only this [wisdom] can sever them, hence it alone receives the designation 'transcending the world'. Alternatively, the designation 'transcending the world' is established based on two meanings: namely, its substance is uncontaminated (anāsrava), and it realizes tathatā. Because this wisdom possesses these two meanings, it alone is called 'supramundane'; other cognitions are not so. That is, it is the non-conceptual wisdom in the ten grounds (daśabhūmi); because one repeatedly cultivates this, one abandons the two heavy burdens. The seeds of the two hindrances are given the name 'heavy burdens' because their nature lacks competence, being opposed to the subtle and light; making them eternally extinguished is therefore spoken of as 'abandoning'. Because this is able to abandon those two heavy burdens, one is then able to attain the vast transformation of the basis. 'Basis' refers to the support: that is, the other-dependent nature (paratantra), because it serves as the support for defiled and pure phenomena. 'Defiled' refers to the false and imagined nature (parikalpita); 'pure' refers to the real, fully accomplished nature (pariniṣpanna). 'Transformation' refers to the two aspects of transforming away (abandoning) and transforming into (attaining): by repeatedly cultivating non-conceptual wisdom, because one severs the heavy burdens of the two hindrances in the root consciousness, one can transform and abandon the imagined on the other-dependent, and transform and attain the fully accomplished nature within the other-dependent. By transforming the kleśas, one attains great nirvāṇa; by transforming the knowledge-hindrances, one realizes supreme awakening. Establishing consciousness-only is intended for sentient beings to realize such results of the two transformations of the basis. Or, 'basis' is simply the tathatā of consciousness-only, because it is the support of saṃsāra and nirvāṇa. Foolish worldlings, through inversion, are confused about this tathatā, and so from beginningless time have undergone the suffering of saṃsāra. The noble ones, free of inversion, awaken to this tathatā and then attain the ultimate bliss of nirvāṇa. By repeatedly cultivating non-conceptual wisdom, severing the heavy burdens of the two hindrances in the root consciousness, one can transform and extinguish the saṃsāra that is based on tathatā, and transform and realize the nirvāṇa that is based on tathatā. This is the nature of tathatā being free from adventitious defilement: although tathatā is pure by nature, its manifestations are adventitiously defiled; therefore, when it is free from adventitious defilement, it is metaphorically spoken of as newly purified. This new purification is called the transformation of the basis. It is attained by severing hindrances in the stage of cultivation. Although bodhi is also attained at this stage, it is not what is indicated by the verse's intention; the verse's intention only indicates the transformation into the nature of consciousness-only. At the culminating stage of the two vehicles, it is called the body of liberation (vimuktikāya), while in the Great Sage (Mahāmuni), it is called the dharmakāya. How does one attain the two kinds of transformation of the basis? It means that within the ten grounds, one cultivates the ten supreme practices, severs the ten heavy hindrances, and realizes the ten tathatās; the two kinds of transformation of the basis are attained thereby. Fifth is the ultimate stage. The verse states: / 'This is the uncontaminated realm (anāsravadhātu), / Inconceivable, good, and constant, / The blissful body of liberation, / The Great Sage is called Dharma.' / The treatise says: The transformation of the basis attained in the preceding stage of cultivation is the characteristic of the ultimate stage. This means that the results of the two previous transformations of the basis are encompassed within the ultimate uncontaminated realm. All contaminations are eternally exhausted, and they do not increase in accordance with contaminations; its nature is pure, perfect, and luminous, hence it is called 'uncontaminated'. 'Realm' (dhātu) has the meaning of 'storehouse', because it contains boundless, wondrous, and great merits; or it has the meaning of 'cause', because it can produce worldly and supramundane benefits and joys for the five vehicles. The Mahāyānasūtrālaṅkāra speaks of the four stages of applied preparation (prayogamārga). The verse states: / 'At that time this bodhisattva / Successively attains the mind in concentration; / Seeing only the speech of the mind, / They do not see any objects at all.' / The commentary states: When this bodhisattva first attains the mind in concentration, apart from the speech of the mind, they do not see any objects at all, whether individual characteristics or general characteristics; they see only the speech of the mind. This seeing is the bodhisattva's stage of warmth (uṣmagata). This stage is called 'clarity' (āloka); as spoken in the Buddha's Ash River Sūtra, this clarity is called the forbearance of seeing the Dharma. The verse states: / 'In order to increase the light of the Dharma, / And through firm and unyielding vigor, / When the light of the Dharma has increased, / One penetrates it and abides in mind-only.' / The commentary states: Here the bodhisattva, in order to increase the light of the Dharma, gives rise to firm vigor; abiding in this light of the Dharma, they penetrate mind-only. This penetration is the bodhisattva's stage of the summit (mūrdhan). The verse states: / 'All objects are merely radiance; / Through seeing mind-only, / One is able to sever the confusion of the grasped; / This is abiding in forbearance.' / The commentary states: Here, if the bodhisattva sees that all objects are merely the radiance of the mind, and that apart from the radiance of the mind there is no distinct perception, then the confusion of the grasped is extinguished. This seeing is the bodhisattva's stage of forbearance (kṣānti). The verse states: / 'Although the confusion of the grasped is severed, / The grasper still remains; / To sever this, one further swiftly realizes / The unhindered samādhi.' / The commentary states: Here, in order to sever the confusion of the grasper, the bodhisattva further swiftly realizes the unhindered samādhi (ānantaryasamādhi).