宗鏡錄 58.16

58.16

Answer: It is said to be empty in order to refute the attachment to tathatā as substantially existing outside the mind. That is, it empties one's emotional attachments; it does not empty the emptiness of tathatā itself. Furthermore, the Vijñaptimātratāsiddhiśāstra states: "However, the various sūtras speak of the existence of space and other unconditioned dharmas, which are briefly of two kinds. First, those provisionally established based on the transformations of consciousness. That is, having once heard the names of 'space' and so on, following one's conceptual discrimination there are characteristics of space and so on. Due to the power of repeated habituation, when the mind and [mental factors] arise, appearances of unconditioned phenomena, resembling space and so on, manifest. These manifested appearances are similar from earlier to later, without change or alteration, and are provisionally spoken of as permanent. Second, those provisionally established based on the nature of phenomena. That is, the tathatā revealed by emptiness and selflessness is neither existent nor non-existent; the paths of mind and speech are cut off, and it is neither identical with nor different from all dharmas. It is the true reality of dharmas, and is therefore called the nature of phenomena. Being free from all obstacles, it is called space. Through the power of selection, it eliminates all defilements and is definitively realized; hence it is called cessation through selection. Not depending on the power of selection, it is intrinsically pure, or revealed by the absence of conditions; hence it is called cessation not through selection. Because painful and pleasant sensations cease, it is called imperturbability. Because ideation and sensation do not operate, it is called the cessation of ideation and sensation. These five are all provisionally established based on tathatā, and 'tathatā' is also a provisionally established name." The commentary states: "As for 'those provisionally established based on the transformations of consciousness', these have no underlying objective referent, but are transformed by citta alone, just as in the case of subtle atoms and the like, appearing transformed to resemble space and so on. These are all due to taking transformed objects as conditions. As for ''tathatā' is also a provisionally established name', 'tathatā' refers to the designation, while the substance designated is singular. These five unconditioned [dharmas] are provisional names such as 'space' based on tathatā. Yet the substance of tathatā is neither 'as such' nor 'not as such'. Therefore, the name 'tathatā' is also provisionally established. Just as with the 'oil-eating bug' and so on, it does not correspond to its substance, but is only revealed through words. For example, there is an insect named 'oil-eating'; in reality it does not eat oil, but is provisionally named 'oil-eating' because it does not correspond to its substance. Tathatā is also like this." Furthermore, the Commentary on the Awakening of Faith (*Śraddhotpāda-śāstra-ṭīkā*) states: "There are four unconditioned [dharmas]: first, the unconditioned of tathatā; second, the unconditioned of original awakening; third, the unconditioned of initial awakening; fourth, the unconditioned of space. There are five kinds of conditioned dharmas: first, the conditioned of fundamental avidyā; second, the conditioned of the characteristic of arising; third, the conditioned of the characteristic of abiding; fourth, the conditioned of the characteristic of difference; fifth, the conditioned of the characteristic of cessation. These are called the five. Now, as for the four unconditioned [dharmas], what do they take as their substance, and what functions do they have? A verse says: / 'Each basis is of two kinds, / Namely, general and particular. / The same applies to substance and function; / One should examine them in accordance with the explanation.' / The treatise says: 'The unconditioned of tathatā has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes the peaceful reality-dharma as its substance. The unconditioned of original awakening has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes natural innate wisdom as its substance. The unconditioned of initial awakening has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes wisdom arising in accordance with other [conditions] as its substance. The unconditioned of space has two bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes non-existent facts as its substance. Furthermore, the unconditioned of tathatā has two kinds of function: first, the general function, because it causes all dharmas to arise; second, the particular function, because it causes the nature of equality not to be lost. The unconditioned of original awakening has two kinds of function: first, the general function, because it does not preserve its own nature; second, the particular function, because it does not transform. The unconditioned of initial awakening has two kinds of function: first, the general function, because it transforms in accordance with delusion; second, the particular function, because it remedies its own faults. The unconditioned of space has two kinds of function: first, the general function, because when existence is desired it causes it to exist; second, the particular function, because it causes the nature of emptiness and non-existence not to be lost. These are called the two functions. What is spoken of here as 'general' means the significance for others; 'particular' means the significance for oneself. What do the five kinds of conditioned dharmas take as their substance, and what functions do they have? A verse says: / 'Each basis is of two kinds, / Namely, general and particular. / The same applies to substance and function; / One should examine them in accordance with the explanation.' / The treatise says: 'Fundamental avidyā has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes the ground of abiding of great power as its substance. The conditioned of the characteristic of arising has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes subtle defiled dharmas as its substance. The characteristic of abiding has two kinds of bases. First, the general basis, which is neither conditioned nor unconditioned, because it takes the fundamental dharma of the one mind as its substance. Second, the particular basis, because within the gate of arising and ceasing, it takes coarse defiled dharmas as its substance. For the characteristic of difference and the characteristic of cessation, the two kinds of general and particular bases are no different from what was previously said of the conditioned of the characteristic of abiding. Furthermore, the conditioned of fundamental avidyā has two kinds of function: first, the general function, because it can produce all defiled dharmas; second, the particular function, because wherever it reaches, it performs obstructive activities. The conditioned of the characteristic of arising has two kinds of function: first, the general function, because it grants power to the upper, lower, and middle; second, the particular function, because wherever it reaches, it performs obstructive activities. As was said of the characteristic of arising, the same is true of abiding and difference. The conditioned of the characteristic of cessation has two kinds of function: first, the general function, because it grants power to the upper and to itself; second, the particular function, because it can perform obstructive activities. These are called the two functions.' On what account is this said? All dharmas, conditioned and unconditioned, universally take the one mind as their substance. In the *Mārgajñānasūtra*, it is said thus: 'At that time, Mañjuśrī said to the Buddha: "World-Honoured One, the ālayavijñāna is endowed with all dharmas, exceeding the sands of the Ganges, exceeding the sands of the Ganges. What do these dharmas take as their root, and where are they born?" The Buddha said: "The place of arising of all such dharmas, conditioned and unconditioned, is sublime and inconceivable. Why is this? Because in the place that is neither conditioned nor unconditioned, these conditioned and unconditioned dharmas are able to arise." Mañjuśrī further said to the Buddha: "World-Honoured One, what is named the place that is neither conditioned nor unconditioned?" The Buddha said: "The place that is neither conditioned nor unconditioned refers to the fundamental dharma of the one mind. Because it is not conditioned, it can produce the conditioned; because it is not unconditioned, it can produce the unconditioned. Therefore, I say that the place of arising is sublime and inconceivable. Furthermore, good son, it is like a commoner's son who has two supports: first, the great king; second, father and mother. All dharmas, conditioned and unconditioned, are also like this; each has two supports, namely, the universal support and the branch support. Furthermore, good son, it is like all grasses and trees that have two supports: first, the great earth; second, the seed. All dharmas, conditioned and unconditioned, are also like this; each has two supports, namely, the universal support and the branch support."' And up to the extensive explanation that 'the unarising and unceasing unites with arising and ceasing', which precisely reveals the difference between the active perfumer and the perfumed. How does it reveal this? That is, by demonstrating that all defiled and pure dharmas have power and lack power, having mutual superiority and inferiority. Now we shall establish two gates to explain this clearly: first, the downward-turning gate; second, the upward-turning gate. Within the gate of arising and ceasing, it does not go beyond these two. How do these two gates differ? A verse says: / 'All defiled dharmas have power; / All pure dharmas lack power. / Turning downward away from the origin / Is called the downward-turning gate. / All pure dharmas have power; / All defiled dharmas lack power. / Turning upward toward the source / Is called the upward-turning gate.' / The treatise says: 'Because defiled and pure dharmas have mutual superiority and inferiority, the two turning gates are established.' Now we should first speak of the initial downward-turning gate. What dharmas does fundamental avidyā take as what is perfumed, and at what time does it perform the perfuming? A verse says: / 'What is perfumed is of five kinds: / The mind of the one dharmadhātu, / And four kinds of unconditioned [dharmas]. / It is neither initial, nor middle, nor final, / Because it grasps the prior, middle, and subsequent, / As the sūtra clearly explains.' / The treatise says: 'Fundamental avidyā takes five kinds of dharmas as what is perfumed: namely, the one dharmadhātu and the corresponding unconditioned [dharmas].' What is the characteristic of perfuming the one dharmadhātu? A verse says: / 'The mind of the one dharmadhātu / Possesses two kinds of mastery: / Namely, the conditioned and the unconditioned. / Fundamental avidyā, / Relying upon the initial mastery, / Is able to perform the work of perfuming.' / The treatise says: 'The mind of the one dharmadhātu possesses two kinds of mastery: first, the conditioned mastery, because it can serve as the basis for conditioned dharmas; second, the unconditioned mastery, because it can serve as the basis for unconditioned dharmas. Fundamental avidyā, relying upon the initial mastery, can perform the work of perfuming, but not upon the latter mastery.' In the *Madhyamasatyasūtra*, it is said thus: 'Fundamental avidyā perfumes according to the measure of the scope of its own basis, not that of another's basis.' What is the characteristic of perfuming the dharma of tathatā? A verse says: / 'The unconditioned dharma of tathatā / Has two kinds of function: / Namely, general and particular, / As definitively explained previously. / Fundamental avidyā, / Relying upon the initial function, / Is able to perform the work of perfuming; / The remaining unconditioned [dharmas] are also like this.' / The treatise says: 'The unconditioned of tathatā has two kinds of function: namely, general and particular, as previously explained. Fundamental avidyā, relying upon the initial function, can perform the work of perfuming, but not upon the latter function. As was said of tathatā, the remaining three unconditioned [dharmas] are also like this, all relying upon the initial function and not the latter function.' The temporal measure of performing perfuming is neither initial, nor middle, nor final, because it grasps the prior, middle, and subsequent. In the *Mūlajñānasūtra*, it is said thus: 'When avidyā of great power performs the work of perfuming, it grasps the initial, middle, and final all at once, rather than grasping them separately.' In what sense are the 'active perfumer' and the 'perfumed' spoken of here termed 'perfuming'? That is, because it can draw that dharma and unite with its own substance, without departing or separating, proceeding and turning together; hence it is called the 'active perfumer'. Furthermore, because it does not cause obstruction to that dharma, but conforms and complies without opposing it, it is called 'what is perfumed'. That is, the five kinds of conditioned dharmas can perfume the four kinds of unconditioned dharmas and the mind of the one dharmadhātu. The five perfumed dharmas follow along, and together with the five active perfumers, they unite and harmonize, operating and turning together in the same activity. Therefore it is said: 'The unarising and unceasing unites with arising and ceasing.' Just as with great avidyā, taking the fundamental dharma of the one mind as the general basis, it performs the work of habituation relying on the initial mastery, so should it be known of the four characteristics of the conditioned. Just as with great avidyā, relying on the universal function of the four unconditioned [dharmas], it can perform the work of perfuming, so should it be known of the four characteristics of the conditioned.