宗鏡錄 4.31

4.31

Answer: Briefly, there are two kinds: first, complete; second, incomplete. Now, as for complete vijñaptimātra: because of the principle of non-nature, the meaning of tathatā according with conditions is accomplished; thus what is unarisen and unceasing unites with what is arisen and ceasing, neither one nor different, and is called ālayavijñāna. This is the complete. If it does not wholly rely on the true citta, and phenomena do not rely on principle, so that one restricts oneself only to arising and ceasing, then it is not complete. Some say: 'Holding that there is an archetype outside the reflection is half-headed vijñaptimātra; holding that archetype and reflection are both reflections is complete.' This, however, is merely the complete within the Vijñaptimātra school. Furthermore, if one decisively believes and enters into this correct principle of vijñaptimātra, one quickly reaches bodhi—like mounting a chariot and instantly arriving at distant lands, or boarding a boat and sitting comfortably as one ascends to the other shore. As the Vijñaptimātratāsiddhi-ratnāṅkura-śāstra states: 'It is said that relying on the Mahāyāna, it establishes that the three realms are vijñāna only.' The commentary explains: 'As stated in the sūtras, what is called "Mahāyāna" refers to the path traversed by bodhisattvas and the supreme fruit of buddhahood. In order to attain this, cultivating the contemplation of vijñaptimātra is the faultless and correct expedient path. For this class of beings, displaying those expedients, in various sūtras, through diverse modes of practice, it is extensively proclaimed. For example, earth, water, fire, and wind, together with the things they support, are of kinds difficult to comprehend fully, and their locations are boundless. From this, one discerns and knows that they appear from one's own citta's characteristics; consequently, with regard to all places, one abandons their external characteristics, distances oneself from joy and sorrow, and further contemplates that in the ocean of existence, clamor and stillness are without distinction. One casts aside that lesser path which cuts off the hope for the Mahāyāna, and regards those who are attached to various states of existence as if they were perilous precipices, giving rise to profound dread, and correctly proceeds toward the Middle Way. If one knows that they are merely made by one's own citta, boundless provisions are easily accumulated without waiting for a long time; like expending little effort yet being able to accomplish great affairs, the place one skillfully traverses is just like the palm of one's hand. Due to this principle, all that one wishes and seeks will be fulfilled, turning in accordance with one's intention.'