宗鏡錄 51.5

51.5

Answer: If one says it arises from itself, that is the delusion of self-arising. If one says it arises from another, that is the delusion of other-nature. If one says it arises from combination, that is the delusion of shared nature. If one says it arises apart from self and other, that is the delusion of causelessness. Now, speaking in accordance with the conventional truth (saṃvṛtisatya) as a skillful means of siddhānta: it is like the nature of phenomena combining with avidyā to produce all phenomena, or like the sleeping mind combining with dreams to see the states of all cognitive realms. This fundamental consciousness is established from the aspect of arising and ceasing, and acquires its name through the combination of the true and the deluded. The Treatise on the Awakening of Faith says: 'The aspect of the mind belonging to arising and ceasing means that, based on the tathāgatagarbha, the mind that arises and ceases turns; the non-arising and non-ceasing combines with arising and ceasing, neither one nor different, which is called the ālayavijñāna. This consciousness has two meanings: namely, it can contain all phenomena, and it can produce all phenomena. Furthermore, it has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. As for the meaning of awakening: it means the mind's ultimate nature is free from all characteristics of deluded thought. Because it is free from all characteristics of deluded thought, it is equal to the realm of empty space, pervading everywhere. The single characteristic of the dharmadhātu is precisely the equal dharmakāya of all tathāgatas. Based on this dharmakāya, all tathāgatas are spoken of as original awakening. It is established as original awakening only in contrast to initial awakening. Yet at the time of initial awakening, it is precisely original awakening; no other awakening arises. Initial awakening is established because, dependent on original awakening, there is non-awakening; and dependent on non-awakening, initial awakening is said to exist. Furthermore, because of awakening to the source of the mind, it is called ultimate awakening; because of not awakening to the source of the mind, it is not ultimate awakening. As for the meaning of non-awakening: it means that from beginningless time, because one does not truly know the oneness of the true Dharma, the unawakened mind arises and deluded thoughts occur. They have no real characteristics of their own, and are not apart from original awakening. Just as a confused person is disoriented dependent on cardinal directions, yet disorientation has no characteristic of its own and is not apart from the directions. Sentient beings are also like this: dependent on awakening, non-awakening exists, and deluded thoughts are confusedly produced. Yet that non-awakening has no real characteristic of its own and is not apart from original awakening. Furthermore, dependent on non-awakening, true awakening is spoken of. Once non-awakening is gone, true awakening is also dismissed.' The masters of old explained: '"The mind that does not arise or cease combines with arising and ceasing, neither one nor different" means that the defiled phenomena of the seven consciousnesses are arising and ceasing, while the pure phenomena of the tathāgatagarbha are non-arising and non-ceasing. Because the non-arising and non-ceasing mind moves in its entire substance, the mind is not apart from the characteristics of arising and ceasing. Because the characteristics of arising and ceasing are none other than spiritual understanding, arising and ceasing are not apart from the characteristics of mind. In this way, being inseparable, their combination is called the ālayavijñāna. Because they are combined, they are neither one nor different. If they were one, there would be no combination; if they were different, there would also be no combination. Because they are neither one nor different, they are able to combine. Furthermore, the pure mind of the tathāgatagarbha acts as arising and ceasing without being separated, which is why it is called a combination. It does not mean that there is a separate arising and ceasing coming to combine with the true. It means that the mind of arising and ceasing, and the arising and ceasing of the mind, are without characteristic; the mind's arising and ceasing is brought about by avidyā. The mind of arising and ceasing arises from original awakening, yet they do not have two substances and do not abandon or separate from each other, which is why it is called a combination. It is like the water of the great ocean moving in waves due to the wind: the characteristics of water and the characteristics of wind do not separate from each other. If arising and non-arising were one, when the characteristics of the arising and ceasing consciousness are completely extinguished, the substance of the mental spirit should also perish along with them, falling into the extreme of annihilation. If they were different, when it is perfumed and moved by the wind of avidyā, the substance of the tranquil mind should not follow conditions, thus falling into the extreme of permanence. Free from these two extremes, they are neither one nor different. Furthermore, regarding what was stated above about awakening and non-awakening: the two phenomena mutually perfume each other to form defilement and purity. Since they have no inherent substance, they are entirely the one awakening. Why? Due to avidyā, non-awakening is formed; because the meaning of non-awakening perfumes original awakening, the various defiled phenomena arise. Furthermore, because original awakening perfumes non-awakening, the various pure phenomena arise. Based on these two meanings, all is universally produced. Therefore it is said: "The consciousness has two meanings, producing all phenomena."'