宗鏡錄 29.9.4

29.9.4

"Unifying" means making identical. The various sūtras and treatises each separately speak of various names for contemplation and so forth; now, unifying and explaining them, [we say that] they are merely differentiated aspects of vijñaptimātra, not different in substance. The first name comprises thirty-two classes. In sūtras such as the Buddhāvataṃsaka, rejecting the objective realm and upholding only consciousness is called "citta-only." The Madhyāntavibhāga-śāstra, rejecting extreme biased attachments to pathways, calls it the "middle way." The Prajñāpāramitā sūtras, elucidating the nature of discernment, call it "prajñā." The Lotus Sūtra, elucidating the ultimate conveyance, calls it the "single vehicle" (ekayāna). These four names apply both to that which contemplates and to that which is contemplated. In terms of the ultimate and conventional objective realms and their contemplations, correct knowledge is solely the ultimate; preparatory application and post-attainment apply to both ultimate and conventional; in terms of realization, post-attainment is solely conventional. In the Śrīmālādevī-sūtra, rejecting other unrealities is called the "single real truth" (ekasatya); revealing the root of dharmas is also called the "single reliance" (ekaśaraṇa); realizing through emptiness, and being the very nature of emptiness, it is also called "emptiness"; displaying freedom beyond the defilements, revealing the inclusion of the Buddha's virtues, and that the Buddha emerges from within it, it is called the "tathāgatagarbha"; elucidating that the substance is undefiled and the true, solid dharma-nature, it is called the "naturally pure mind"; the substance of merits is also called the "dharmakāya"; being able to produce the four vehicles and being able to enter the two vehicles, it is also called the "single vehicle"—distinct from the single vehicle of the Lotus Sūtra. In the Vimalakīrtinirdeśa-sūtra, rejecting distinctions in principle is called the "Dharma gate of non-duality." In the Mahāmatirāja-sūtra, expressing the absence of arising and ending, it is also called "neither arising nor ceasing." In the Nirvāṇa-sūtra, showing the cause of the dharmakāya, it is mostly called "Buddha-nature"; being liberated from bonds, it is also called "nirvāṇa." In the Laṅkāvatārasūtra, expressing transcendence of speech, it is called "inconceivable." In the Yogācārabhūmi and so forth, showing it cannot be posited, it is called "non-established." In the Mahāyānasaṃgraha and so forth, showing it to be all-pervading, permanent, and so forth, it is called "consummated reality" (pariniṣpanna). In the Abhidharmasamuccaya and so forth, explaining it is not erroneous or inverted, it is called "tathatā." These fifteen classes of names are solely the principle contemplated, solely the domain of true knowledge. Fearing the text would become overly voluminous, I have merely mentioned this many; it is not that there are no more. That is, the various dharmadhātus, dharma-nature, non-erroneous nature, unalterable nature, nature of equality, nature free from birth, dharma-stability, dharma-abiding, dharma-status, true limit (bhūtakoṭi), realm of space, non-self, inconceivable ultimate realm, and so forth; down to the Yogācārabhūmiśāstra where, because of the depth or shallowness of positing and non-positing, they are called established and non-established truths; namely the active four noble truths and inactive four noble truths in the Śrīmālādevī-sūtra; in the Nirvāṇa-sūtra, they are also called the two truths of the ultimate and the conventional; down to the Saṃdhinirmocana and so forth, where showing the classifications and distinctions of existence and non-existence, phenomena and principle of all dharmas, it is called the "three natures"; showing that all three are without imagined nature (parikalpita), it is also called the "three non-natures." Again, in the Yogācārabhūmi and so forth, elucidating the expedient means of liberation from bonds, they are also called the "three gates of liberation." Expressing the sealing of profound principle, they are called the "three acquiescences in the non-arising of dharmas" (anutpattikadharmakṣānti). In the Mahāprajñāpāramitopadeśa, demonstrating distinctions, they are called the "four siddhāntas." Because subsequent contemplation is subtle in various treatises, they are also called the "four real knowledges." Differentiating stages and confirming them in the Renwang jing, they are also called the "five acquiescences." All of these, although spoken with different names, are all different names for the realm and knowledge of consciousness-only here. Moreover, some say cause and effect substance are both one consciousness whose functions become manifold—this is the doctrine of one group of bodhisattvas. Or both cause and effect are spoken of as two: as stated in the section on stages with mind in the Viniścayasaṃgrahaṇī, namely the root consciousness and the evolving consciousness. Or only cause is spoken of as three: as the verse in the Madhyāntavibhāga says, "Consciousness arises and transforms into the likeness of objects, sentient beings, self, and awareness." Or both cause and effect are spoken of as three: the Triṃśikā says, "Namely, maturation (vipāka), cogitation (manana), and the consciousness that perceives sense-objects." Because it is largely of the nature of maturation, it is especially spoken of thus; the name ādāna in principle pervades the fruit. Or only fruit is spoken of as four: the Buddhabhūmisūtra and so forth speak of the four divisions of knowledge. Or both cause and effect are spoken of as [five]—(the fifth meaning is missing here, absent in all editions)—six: following the Hīnayāna sūtras, six consciousnesses are spoken of. Or both cause and effect are spoken of as seven: various teachings speak of seven mind-elements. Or both cause and effect are spoken of as eight: namely, the eight consciousnesses. Or cause and effect combined are spoken of as nine: the verse in the ninth [fascicle] of the Laṅkāvatārasūtra says, "The eight and nine various consciousnesses are like the waves on water." This is based on the *Lakṣaṇāśūnyatā-śāstra* and the Samatā-sūtra, where they take tathatā to be the ninth consciousness; because the one ultimate and the eight conventional are spoken of in combination. Now we take the eighth root-consciousness in its pure stage to be the ninth, because the defiled and pure root-consciousnesses are discussed separately, because it is the fundamental basis, and because the ninth is again named amalavijñāna; thus defiled and pure are spoken of separately in the eighth, making nine. Such distinctions of the various consciousnesses discussed above are from a preliminary perspective. According to the Vijñaptimātratāsiddhiśāstra: "The self-nature of the eight consciousnesses cannot be said to be definitely different, because they are of the nature of cause and effect, because they lack a fixed nature, and because they are like water and waves. Nor are they definitely one, because their mental operations, bases, and objective conditions are different, because their arising and ceasing are different, and because their perfumings are different." A verse in the Laṅkāvatārasūtra says, "The eight kinds—citta, manas, and consciousnesses—their marks are differentiated conventionally; ultimately, their marks are not differentiated, because mark and marked do not exist." All such classifications and distinctions of consciousness are named vijñaptimātra. If this illusory-natured consciousness is contemplated in preparatory application, it is solely universal and not specific; if contemplated in post-attainment, it is contemplation of specific marks, because each dependent [arising] is individually realized. As cited above, it is known that whether it be teachings or principle, causes or effects, practices or stages, down to the mundane and supramundane, all myriad dharmas realized by all Buddhas and cultivated by bodhisattvas—there is not the slightest dharma that is not citta. Those who see, hear, believe, and aspire toward the great import of the Mirror of the Source are as if imprinted by a precious seal or illuminated by a bright mirror; slight doubts can be severed forever. But all hairy-path ordinary beings, or those dwelling in the indeterminate group, have habituated natures easily defiled, just like white silk. As Mencius said: "Human nature is like swirling water; open a channel to the east and it flows east, open one to the west and it flows west." It is also like an inchworm: eating yellow its body becomes yellow, eating green its body becomes green. Furthermore, within the storehouse of the eight consciousnesses, the seeds of the ten dharmadhātus are fully possessed; in accordance with whatever dharma is heard, active manifestations immediately arise. If one hears the text of the Mirror of the Source, it immediately perfumes and arouses the seeds of the Buddha vehicle.