宗鏡錄 56.8.4

56.8.4

Because of the existence of an ox's horns, one speaks of the non-existence of a hare's horns. Mahāmati, if that ox's horn is analyzed into fine atoms, when discriminating the characteristics of the atoms, it cannot be seen. Which dharma exists, and which dharma does not exist, that one speaks of existence and non-existence? If contemplated in this way, remaining dharmas are also like this. Mahāmati, you should abandon the false views of hares' horns and oxen's horns, of space and form being different, and the like. Mahāmati, you should also teach bodhisattvas to abandon characteristics such as the hare's horns. Mahāmati, you should know the characteristics of false discrimination seen by your own mind. Mahāmati, in all buddha-lands, you should proclaim to the buddhas' heirs that all false realms are manifested and seen by your own mind.' / Thereupon the World-Honoured One restated this in verse: / 'Form does not exist in the mind; / The mind, relying on objects, sees it as existent. / The internal consciousness is seen as sentient beings, / Physical bodies, provisions, and dwelling places. / Citta, manas, and manovijñāna, / Self-nature and the five dharmas, / And the purity of the two kinds of selflessness: / Thus has the Tathāgata proclaimed. / Length and brevity, existence and non-existence, and the like, / Mutually give rise to one another. / Because of non-existence, existence is established; / Because of existence, non-existence is established. / Discriminating the substance of fine atoms, / One does not give rise to false conceptions of form. / Where the mind merely abides, / Evil views cannot become pure. / This is not the realm of false cognition, / Nor is it known by śrāvakas; / It is that which the Tathāgata preaches, / The realm of self-realization.' / The *Mahāyānasaṃgraha* states: 'Furthermore, these consciousnesses are all representation-only, because they are completely devoid of real referents. What metaphor is shown here to demonstrate this? One should know that dreams and the like are shown as metaphors. Just as in a dream, there is entirely no real referent, but only consciousness alone: although various forms, sounds, scents, tastes, tangibles, houses, forests, earth, and mountains appear as semblance-referents, within this there are entirely no real referents. Through this metaphor's illustration, one should accordingly understand that in all times and places, there is consciousness only.' / Now, the appearance of objects from mind and receiving birth through binding karma do not go beyond the nine characteristics of the three subtle and six coarse [aspects]. As the *Shibi Commentary* explains: 'The single dreaming mind is used as a metaphor: just as there is a person who suddenly falls asleep and dreams, seeing various affairs, giving rise to mental discrimination, thought after thought without interval; deeply producing grasping and attachment towards agreeable and disagreeable [conditions]; engaging in good and evil; regarding others as close or distant; performing various benefits towards the good and close, and various harm and abuse towards the evil and distant; sometimes repaying kindness and receiving pleasure, sometimes avenging enmity and suffering pain; then suddenly waking up, all the above matters are completely dispelled. / The