宗鏡錄 92.9

92.9

答。由對治彼。染法差別故。成始覺萬德差別也。起信論云。對業識等差別染法。故說本覺恒沙性德。如是染淨。皆是真如隨緣顯現。似而無體。染法尚空。淨法何有。淨名經云。見垢實性。即無淨相。又所言淨者。對垢得名。因客塵煩惱不染而染。穢污真性。稱之為垢。因始覺般若不淨而淨。開悟本心。名之為淨。是以真如一心。湛然不動。名義唯客。垢淨本空。祖師云。性本清淨。淨無淨相。方見我心。華嚴經頌云。若有知如來。體相無所有。修習得明了。是人疾作佛。故經云。一切眾生。無始已來常入涅槃。菩提非可修相。非可生相。畢竟無得。無有色相而可得見。見色相者。當知皆是隨染幻用。非是智色不空之相。以智相不可得故。釋云。隨染幻用者。無流法也。染幻性自差別者。是無明法也。以彼無明。迷平等理。是故其性自差別。諸無流法。順平等性空。論其性。即無差別。但隨染法差別相。故說無流有差別耳。又若能觀心性。法爾。顯性起功德。是無盡法門。非論差別。如無盡意菩薩經云。云何菩薩觀心念處。乃至我今當勤修集莊嚴。不離心性。云何心性。云何莊嚴。心性者。猶如幻化。無主無作。無有施設。莊嚴者。所作布施。悉以迴向。嚴淨佛土。乃至以一念智。成阿耨多羅三藐三菩提。舍利弗。是名菩薩正心念處。而不可盡。釋曰。心雖性空。能成萬行。了之而頓圓正覺。修之而廣備莊嚴。故云體性雖空。能成法則。又云。以有空義故。一切法得成。若離此真空之門。無有一法建立。則菩薩行廢。佛道不成。如不依風輪。世界墮壞。

Answer: It is through counteracting those differentiated defiled dharmas that the differentiated myriad virtues of initial awakening are accomplished. The *Awakening of Faith* states: "In contrast to the differentiated defiled dharmas such as karmic consciousness, the original awakening is spoken of as having nature-virtues as numerous as the sands of the Ganges." Defilement and purity such as these are both manifested by tathatā in accordance with conditions; they appear so, yet lack substantiality. Since defiled dharmas are already empty, how could pure dharmas exist? The *Vimalakīrti-sūtra* states: "Seeing the true nature of defilement, there is no characteristic of purity." Furthermore, that which is called "pure" acquires its name in opposition to defilement. Because adventitious kleśas defile without truly defiling, soiling the true nature, it is called "defilement." Because the prajñā of initial awakening purifies without truly purifying, awakening to the original mind, it is called "purity." Therefore, the one mind of tathatā is tranquil and unmoving; names and meanings are merely adventitious, and defilement and purity are originally empty. The ancestral master said: "The nature is originally pure; when purity is free of any characteristic of purity, only then does one see my mind." A verse in the *Avataṃsaka-sūtra* says: "If there is someone who knows that the Tathāgata's / Substance and marks are non-existent, / And by cultivation attains clear comprehension, / Such a person will swiftly become a buddha." Therefore, a sūtra says: "All sentient beings from the beginningless past have constantly entered nirvāṇa. Bodhi has no characteristic that can be cultivated, nor any characteristic that can be produced; in the end nothing is attained, and there are no visible marks that can be seen. As for those who see visible marks, know that these are all illusory functions according with defilement; they are not the mark of non-empty wisdom-form, for the mark of wisdom is unobtainable." An explanation says: "Illusory functions according with defilement are untainted dharmas. The illusory nature of defilement being intrinsically differentiated is the dharma of avidyā. Because that avidyā is confused about the principle of equality, its nature is intrinsically differentiated. All untainted dharmas accord with the emptiness of the nature of equality; discussed in terms of their nature, there is no differentiation. It is merely in accordance with the differentiated characteristics of defiled dharmas that untainted [dharmas] are spoken of as having differentiation." Furthermore, if one can contemplate the mind's nature, [it is] naturally so (*dharmatā*); revealing the merits arisen from the nature is an inexhaustible dharma-gate, not a matter of differentiation. As the *Akṣayamatinirdeśa-sūtra* states: "What is the bodhisattva's station of mindfulness of mind? ... 'Even down to: I must now diligently cultivate and accumulate adornments without departing from the mind's nature.' What is the mind's nature? What are adornments? The mind's nature is like an illusion, without master, without agent, and without designation. Adornments are: whatever giving is performed is entirely dedicated to adorning and purifying the buddha-lands, down to attaining anuttarā samyaksaṃbodhi with a single thought's wisdom. Śāriputra, this is called the bodhisattva's station of mindfulness of right mind, which is inexhaustible." Explanation: Although the mind is empty in nature, it can accomplish the myriad practices. Comprehending it, one suddenly completes right awakening; cultivating it, one extensively provides adornments. Therefore, it is said that although its substantial nature is empty, it can accomplish principles and rules. It is also said: "Because there is the meaning of emptiness, all dharmas can be accomplished." If one departs from this gate of true emptiness, not a single dharma can be established; then the bodhisattva practices would be abandoned, and the Buddha path would not be accomplished—just as, if not relying on the wind-wheel, the world would collapse and be destroyed.