宗鏡錄 92.7

92.7

答。恒聞見。以聞見即不聞見故。何者。以但聞見聲色等法。即是眼耳等識見聞也。知是畜等色聲。自是意識分別也。然眼等識見聞性無別。但稱色等法得。更無異緣也。意識妄有。了知無體。所知如幻也。故云所見色與盲等。又觀彼色聲等法。從緣生。緣無作者。自性不有。故非人畜等也。又人畜等。由名相起。名相非彼。即妄除也。即此但由見聞等故。即無念心。非謂盲聾人一念無念也。如說聞不聞見不見等是也。故經云。常求無念實相智慧等是也。又但就緣起名見求緣見實。不生。此見。乃名真見。何以故。無見之見。照法界故。所以寶藏論云。無眼無耳謂之離。有見有聞謂之微。無我無造謂之離。有通有達謂之微。又離者涅槃。微者般若。般若。故頓興大用。涅槃故寂滅無餘。無餘故煩惱永盡。大用故聖化無窮。若人不達離微者。雖復苦行頭陀。遠離塵境。斷貪恚癡。法忍成就。經無量劫數。終不入真實。何以故。依止所行故。心有所得。不離顛倒夢想惡覺諸見。若復有人體解離微者。雖復近有妄想習氣。及見煩惱。數數覺知離微之義。此人不久。即入真實無上道也。何以故。了正見根本也。釋曰。離微者。萬法之體用也。離者即體。經中云。自性離故。亦云自性空故。斯乃無名無相。非見非聞。通凡聖之體。為真俗之原。思益經云。知離名為法。即諸佛所師。所謂法也。微者即用。有見有聞。能通能達。以微者妙也。於無見中有見。於無聞中有聞。斯乃不思議之法。微妙難知。唯佛能覺。思益經云。知法名為佛。離微不二體用和融。名之為僧。則一體三寶。常現世間。有佛無佛。性相常住。即正見之本。真實之門矣。故聖人照體是無。約用為有。此有不有。即有以辯於無。當無非無。即無以辯於有。有而不有是妙有。無而不無是真無。故真無是涅槃之體。如太虛不雜於五色。猶明鏡不合於萬像。故稱離也。妙有是般若之用。於不二法內。現妙神通。向無作門中。興大佛事。故稱微也。是以凡夫不達離微故。常被內結所縛外塵所羈。外道即執作斷常。二乘遂證為生滅。若不入宗鏡中。難究離微之妙旨矣。

Answer: One constantly hears and sees, because hearing and seeing are themselves non-hearing and non-seeing. Why is this? Because simply hearing and seeing phenomena such as sounds and forms is the seeing and hearing of consciousnesses such as the eye and ear. Knowing that these are the forms and sounds of animals and the like is naturally the conceptual discrimination of the manovijñāna. However, the seeing and hearing natures of consciousnesses such as the eye are without distinction; they merely accord with phenomena such as forms, without any different conditions. The manovijñāna is falsely existent; when one comprehends that it lacks substantiality, what is known is like an illusion. Therefore, it is said that the forms seen are equivalent to [what is seen by] the blind. Moreover, one contemplates that those phenomena such as forms and sounds arise from conditions; conditions have no creator, and their intrinsic nature does not exist, so they are not humans, animals, and so forth. Furthermore, humans, animals, and so forth arise from names and marks; since names and marks are not the things themselves, delusion is thereby eliminated. This very [state], which comes about merely through seeing and hearing, is the mind of non-thought; it does not mean that a blind or deaf person's single thought is non-thought. This is what is meant by speaking of hearing yet not hearing, seeing yet not seeing, and so forth. Therefore, a sūtra says: "Always seek the wisdom of the real mark of non-thought," and so forth. Furthermore, merely to seek the reality of conditions in terms of dependent origination—which is named "seeing"—is the non-arising of this seeing, and this alone is called true seeing. Why is this? Because the seeing of non-seeing illuminates the dharmadhātu. For this reason the *Baozang lun* states: "Lacking eyes and ears is called 'transcendence' (*li*); possessing seeing and hearing is called 'subtlety' (*wei*). Lacking self and lacking agency is called 'transcendence'; possessing comprehension and mastery is called 'subtlety'." Furthermore, transcendence is nirvāṇa; subtlety is prajñā. Because of prajñā, great function is suddenly aroused; because of nirvāṇa, quiescent cessation is without remainder. Because it is without remainder, kleśas are forever exhausted; because of great function, holy transformations are inexhaustible. If a person does not penetrate transcendence and subtlety, even though they practice ascetic dhūta austerities, stay far away from sensory objects, sever rāga, dveṣa, and moha, and accomplish the patience of dharmas, throughout countless kalpas they will never enter the real. Why is this? Because their practice is based on grasping: their mind has something attained, and they do not depart from inverted dream-like thoughts, coarse perceptions, and various views. If, on the other hand, a person embodies and understands transcendence and subtlety, even though in the immediate present they have habitual propensities of delusional thinking and view-kleśas, if they repeatedly awaken to the meaning of transcendence and subtlety, this person will before long enter the real, unexcelled path. Why is this? Because they have understood the root of right view. Explanation: Transcendence and subtlety are the substance and function of all phenomena. Transcendence is substance. As stated in the sūtras: "Because its intrinsic nature is transcendent," and also: "Because its intrinsic nature is empty." This is without name and without mark, neither seeing nor hearing; it is the substance common to ordinary beings and sages, and the source of the ultimate and conventional truths. The *Viśeṣacintibrahmaparipṛcchā-sūtra* states: "Knowing transcendence is called the Dharma." This is the Dharma that is the teacher of all buddhas. Subtlety is function: possessing seeing and hearing, able to comprehend and master. For subtlety is the wondrous: within non-seeing there is seeing, and within non-hearing there is hearing. This is an inconceivable dharma, wondrous and difficult to know, which only buddhas can awaken to. The *Viśeṣacintibrahmaparipṛcchā-sūtra* states: "Knowing the Dharma is called the Buddha." When transcendence and subtlety are non-dual and substance and function are harmoniously integrated, this is called the Saṅgha. Thus the three jewels of one substance constantly appear in the world; whether buddhas exist or not, their nature and characteristics abide eternally. This is the root of right view, the gate to the real. Therefore, the sage illuminates that the substance is non-existent, and establishes existence in terms of function. This existence is not existent; existence is taken to elucidate non-existence. When non-existence is not non-existent, non-existence is taken to elucidate existence. Existing yet not existing is wondrous existence; being non-existent yet not non-existent is true non-existence. Therefore, true non-existence is the substance of nirvāṇa, just as great space is unmixed with the five colors, or a bright mirror is not compounded with the myriad reflections; hence it is called "transcendence." Wondrous existence is the function of prajñā: within non-dual dharmas it displays wondrous spiritual powers, and facing the unconditioned gate it initiates great buddha-work; hence it is called "subtlety." For this reason, because ordinary beings do not penetrate transcendence and subtlety, they are always bound by internal saṃyojanas and shackled by external dust. Non-Buddhists grasp them as annihilation or permanence; the two vehicles consequently realize them as arising and ceasing. If one does not enter into the mirror of the source, it is difficult to fathom the wondrous purport of transcendence and subtlety.