宗鏡錄 10.7

10.7

Answer: The Awakening of Faith in the Mahāyāna states: 'The substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination. Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it, neither emerging nor entering, neither lost nor destroyed, permanently abiding in the one mind, because all dharmas are just the true nature itself. Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings. Third is the mirror of dharma emergence: namely, being non-empty, it emerges from the obstruction of afflictions, separated from the characteristic of union, purely clean and radiant. Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts.' Therefore, the Commentary on the Mahāyāna-śāstra states: 'Regarding the inherently pure original enlightenment, the root treatise says that the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror. Within these four great aspects, each possesses two aspects that are inseparable from that great aspect: the first is the aspect of being equal to space; the second is the aspect of being identical to a mirror. As the treatise says: "Furthermore, the substance and characteristics of enlightenment have four great aspects, equal to empty space and like a clear mirror." Therefore, what is called the mirror of true emptiness, and having two aspects, what are its characteristics? The verse says: "Within inherently pure original enlightenment, / it is far removed from the awareness of deliberate cognition; / as it is far removed from delusive objects, / it truly reveals the meaning of being far removed. / The mirror of maśaphasva— / by raising one, one is shown." The treatise says: Within the essence of inherently pure original enlightenment, it is far removed from all deliberate cognitions of clinging conditions and all conceptualizing consciousnesses, fulfilling the meaning of the single flavor of equality; hence it is called "true." It is far removed from all empty, delusive objects and manifold sign-aspects, fulfilling the characteristic of determinate reality; hence it is called "real." Because it wishes to demonstrate the meaning of being far removed, it is called "empty." "Mirror" is a metaphor, meaning clarity. Yet here the mirror is compared to the maśaphasva jewel-mirror, not to other various oil or hemp mirrors used as metaphors. Why is this? If one takes this maśaphasva jewel-mirror and places it in one spot, and before the jewel-mirror one heaps up various stones, or various foods and drinks, or various ornaments, or jewels and mirrors of the same kind—in that jewel-mirror, other images do not appear; only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is also like this: in this mirror, only pure virtues of the same kind are established and gathered, while various disparate faults and dharmas are all far removed. As the treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects, because there is no dharma that can appear." Since each has two aspects, why does it only show the aspect of being identical to the mirror and not manifest the aspect of being equal to space? Because by raising one aspect, it concomitantly shows the other aspect. If so, what is called the aspect of being equal to space? It means that just as empty space is pure and undefiled, unable to be covered by the four obstructions, vast and boundless, unable to be contained by the three periods of time, the mirror of true emptiness is also like this. Therefore, "because it does not possess the meaning of cognitive illumination" refers precisely to manifesting the causes and conditions of being far removed. Just as in that maśaphasva jewel-mirror images of stones and the like do not appear before it because dharmas like stones are all base and filthy, in this jewel-mirror of original enlightenment, various delusive dharmas do not appear before it because all defiled dharmas are characteristics of ignorance and non-enlightenment, having no meaning of illuminative comprehension. What is called the mirror of causal perfuming, and having two aspects, what are its characteristics? The verse says: "The wisdom of inherently pure original enlightenment / does not abandon the dharmas of the three realms; / becoming the perfuming of single enlightenment, / it adorns the fruit of the dharmakāya; / hence it is called causal perfuming. / The mirror of the luṇḍārī flower; / space accommodates and is universally one." The treatise says: Inherently pure original enlightenment does not abandon the three realms; perfuming those three, it becomes the perfuming of single enlightenment, adorning the fruit of the one great dharmakāya; therefore it is called the mirror of causal perfuming. What are the three realms? First is the realm of sentient beings; second is the realm of vessels; third is the realm of correct enlightenment of wisdom. The realm of sentient beings refers to the sphere of ordinary beings. The realm of vessels refers to the lands of support. The realm of correct enlightenment of wisdom refers to Buddhas and bodhisattvas. These are called the three. The mirror here refers to the luṇḍārī flower mirror: if one takes a luṇḍārī flower and places it in one spot, gathering all things around it, through the perfuming of this flower, all things become bright and pure; furthermore, the bright and pure things appear in the flower without remainder, and within all things that flower appears without remainder. The mirror of causal perfuming is also like this: it perfumes all dharmas into pure enlightenment, perfuming them into equality. Furthermore, the meaning of empty space has two aspects: first is accommodating; second is pervasive oneness. Accommodating means accommodating all matter without obstruction. Pervasive oneness means that manifold forms are identical to the one great empty space. As the treatise says: "Second is the mirror of causal perfuming: namely, it is truly non-empty; all worldly objects appear within it." Thus this original enlightenment from beginningless time is far removed from four kinds of faults; its self-nature is pure, permanently abiding in the one mind. First, it is far removed from the fault of non-pervasiveness, because the three realms do not go outside the pure mirror of original enlightenment, as the treatise says: "neither emerging." Second, it is far removed from the fault of confusion and disorder, because all dharmas do not enter the pure mirror of original enlightenment, as the treatise says: "nor entering." Third, it is far removed from the fault of defects, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not the pure virtue of original enlightenment, as the treatise says: "neither lost." Fourth, it is far removed from the fault of impermanence, because among the dharmas appearing in the mirror of original enlightenment, there is none that is not unconditioned wisdom permanently abiding, as the treatise says: "nor destroyed." Being far removed from marginal extremes and completely fulfilling the middle truth, it is therefore said to "permanently abide in the one mind." From here downward, the causes and conditions are demonstrated. By what cause and condition do the various dharmas within the wisdom of original enlightenment leave behind all faults like that original enlightenment? Because the various dharmas are all without exception the true substance, as the treatise says: "because all dharmas are just the true nature itself." From here downward, conditions are addressed to resolve doubts: suppose there are sentient beings who produce such a doubt, thinking: "In the three realms, the defiled dharmas of ignorance in the realm of sentient beings are fully complete, transmigrating and shifting without rest; if such a realm appears in original enlightenment, it cannot be said that original enlightenment is pure and far removed from all faults." For this reason, the treatise now resolves it by saying: "Moreover, it cannot be defiled by any defiled dharmas; the substance of prajñā's true wisdom is unmoving, its self-nature pure, fully endowed with the outflow-free, constantly perfuming the realm of sentient beings to make it pure." As the treatise says: "Moreover, it cannot be defiled by any defiled dharmas; the substance of wisdom is unmoving, fully endowed with the outflow-free, and perfumes sentient beings." What is called the mirror of dharma emergence, and having two aspects, what are its characteristics? The verse says: "The truly non-empty dharma / emerges from three faults / and fulfills three virtues; / hence it is called dharma emergence. / The mirror of smelting crystal; / space has the meaning of emerging from matter." The treatise says: Outflow-free inherent virtues emerge from three faults and fulfill three virtues; this is called dharma emergence. What are the three faults? First, the defiled category of ignorance is called affliction obstruction. Second, fundamental ignorance is called wisdom obstruction. Third, the evolving characteristic of conjunction is called conceptualizing consciousness. These are called the three. Because it is completely separated from these three faults, it is called "emergence." As the treatise says: "Third is the mirror of dharma emergence: namely, the non-empty dharma emerges from affliction obstruction and wisdom obstruction, separated from the characteristic of union." What are the three virtues? First is the virtue of fulfilling purity. Second is the virtue of fulfilling cleanliness. Third is the virtue of fulfilling radiance. These are called the three, as the treatise says: "purely clean and radiant." From which faults does it emerge, and which virtues does it fulfill? Emerging from affliction obstruction, it fulfills the virtue of cleanliness; emerging from wisdom obstruction, it fulfills the virtue of radiance; emerging from the evolving characteristic of conjunction, it fulfills the virtue of purity. Why? Because the correspondence is naturally so. The mirror here refers to a crystal jewel: just as when a crystal jewel sinks into deep mud, it immediately surges forth, leaping ten feet away from that mud; if placed in turbid water, it drives away the muddy sediment, leaving only pure water to abide in it; if placed in a phullaka forest, it emits a fragrance that blocks out that foul odor, dispersing it far away. The mirror of dharma emergence is also like this. The metaphor here illustrates the meaning of the purity of self-substance. The meaning of being equal to space is the meaning of emerging from matter: just as empty space is far removed from the great elements and is completely pure, the mirror of dharma emergence is also like this. What is called the mirror of conditional perfuming, and having two aspects, what are its characteristics? The verse says: "Amidst the conditions of immeasurable, boundless sentient beings, / it brings forth immeasurable, boundless, supreme responsive and transformation bodies, / perfuming the minds of sentient beings, / giving birth to all good roots, / increasing the flowers of the two accumulations, / and adorning the fruit of the dharmakāya; / hence it is called conditional perfuming. / The crystal within the mirror and space / have the meaning of accordant accomplishment; / one should contemplate it according to the Dharma." The treatise says: For example, if one takes a crystal jewel, places it in one spot, and gathers around it jewels of various colors, that crystal jewel shifts and transforms according to the colors of the jewels it faces. The mirror of conditional perfuming is also like this. Furthermore, just as empty space has sovereign power and thus accords with and accomplishes all actions that are undertaken, the realm of conditional perfuming is also like this, being established in accordance with the practices of all sentient beings. As the treatise says: "Fourth is the mirror of conditional perfuming: namely, relying on dharma emergence, it pervasively illumines the minds of sentient beings, causing them to cultivate good roots and manifesting in response to their thoughts." Thus, these four great aspects of original enlightenment pervade all realms of sentient beings, all realms of the two vehicles, all realms of bodhisattvas, and all realms of tathāgatas; there is nowhere they do not abide, nowhere they do not illuminate, nowhere they do not penetrate, and nowhere they do not reach, fully complete and fulfilled. The Commentary on the Awakening of Faith explains: Concerning inherently pure original enlightenment, it uses the metaphors of space and a mirror to separately explain the four aspects. The treatise says: "First is the mirror of true emptiness: it is far removed from all characteristics of mental objects; there is no dharma that can appear, because it does not possess the meaning of cognitive illumination." First, internally, delusive dharmas are originally non-existent within tathatā; it is not that they existed previously and became non-existent later; hence it says "truly empty." Below, it explains the meaning of emptiness: inverted minds and delusive objects are originally not corresponding; hence it says "far removed." It does not mean that they exist but do not appear; rather, because delusive dharmas do not exist in principle, there is no object that can appear. It is not that the mirror cannot manifest them, but because a hare's horn is non-existent, there is nothing that can appear. "Does not possess cognitive illumination" has two meanings: first, looking from delusive thoughts toward true wisdom, there is no function of cognitive illumination, because emotional clinging opposes principle; just as a mirror is not itself external objects, because those external objects have no function of illumination; this reveals that within the mirror there is no substance of external objects. Second, looking from original enlightenment toward delusive dharmas, there is likewise no function of cognitive illumination, because delusion is originally non-existent; just as a clear eye looking at flowers in the sky has no function of illuminating gazing, and just as a mirror looks toward a hare's horn.'