宗鏡錄 92.19

92.19

答。真唯識性。理無偏圓。約見不同。略分五教。一小乘教。唯說六識。不知第八賴耶。二初教。說有賴耶生滅。亦不言有如來藏。三終教。有如來藏。生滅不生滅。和合。為賴耶識。四頓教。總無六七八識等。何以故。以一心真實。從本已來。無有動念。體用無二。是故無有妄法可顯。五一乘圓教。說普賢圓明之智。不言唯識次第。又言。佛子。三界虛偽。唯一心作。亦攝入故。此宗則圓教所攝。乃是如來所說。法門之根本。以如來依此心。成佛故。此心得為如來根本之義。無有一法不收。無有一理不具。如明鏡照物。曷有遺餘。若寶印文成。更無前後。

Answer: In the true vijñaptimātra nature, the principle is without partiality or roundness. With regard to differences in views, it is briefly divided into five teachings: First, the Small Vehicle teaching, which only speaks of the six vijñānas and does not know of the eighth, the ālaya[vijñāna]. Second, the initial teaching, which speaks of the ālaya[vijñāna] as arising and ceasing, and also does not state that there is a tathāgatagarbha. Third, the final teaching, in which there is the tathāgatagarbha; the arising and ceasing and the unarisen and unceasing combine to form the ālayavijñāna. Fourth, the sudden teaching, in which there are entirely no sixth, seventh, or eighth vijñānas and so forth. Why is this? Because the one mind is real and true; from the beginning onward, it has had no stirring of thoughts; substance and function are non-dual, and therefore there are no deluded dharmas to be revealed. Fifth, the round teaching of the One Vehicle, which speaks of the round and luminous cognition of Samantabhadra and does not speak of the gradual sequence of vijñaptimātra. It also says: 'Sons of the Buddha, the three realms are false and illusory; they are made solely by the one mind.' This is also subsumed therein. This source is subsumed by the round teaching. It is the root of the Dharma gates spoken by the Tathāgata, because the Tathāgata relied on this citta to become a Buddha. This citta can be considered the root meaning of the Tathāgata. There is not a single dharma it does not gather in; there is not a single principle it does not possess. It is like a clear mirror reflecting objects: how could there be anything left out? Like the character formed upon the precious seal, there is no before or after.