宗鏡錄 69.31

69.31

Answer: Dependent on the eye and taking form as object, there is the cognition of seeming form, as well as the accumulation of its seeds in the retributive ālayavijñāna: this is the characteristic of the eye-consciousness element. As with the eye-consciousness element, the characteristics of the consciousness elements of ear, nose, tongue, body, and manas are also like this. For this reason, the ultimate truth is not existent, and the conventional truth is not non-existent. When one is deluded about them, notions of "one" and "two" arise; when one awakens to them, then nature and characteristics are unimpeded. Therefore, a past worthy said: "Conventional and ultimate are both extinguished, yet the two truths constantly persist; emptiness and existence are both gone, yet the single taste is ever manifest." As the Yogācārabhūmiśāstra states: "Regarding one who contemplates the correct Dharma, up to: how does one, by weighing mental configurations and relying on correct reasoning, reflect upon the teachings corresponding to the aggregates? It means observing in reliance upon four kinds of reasoning. What are the four? First, the reasoning of dependence. Second, the reasoning of function. Third, the reasoning of proof. Fourth, the reasoning of natural reality (dharmatā). What is called the reasoning of dependence? Briefly speaking, there are two kinds of dependence: first, dependence for arising; second, dependence for designation. As for dependence for arising: by the force of various causes and various conditions, the aggregates are arisen. The arising of these aggregates must necessarily depend on various causes and various conditions. As for dependence for designation: by collections of names, collections of phrases, and collections of syllables, the aggregates are designated. The designation of these aggregates must necessarily depend on collections of names, phrases, and syllables. These are called dependence for arising and dependence for designation regarding the aggregates. Precisely these dependences for arising and dependences for designation, which cause the aggregates to arise and be designated, are called the expedient means of reasoning and yoga; therefore, they are spoken of as the reasoning of dependence. What is called the reasoning of function? It means that once the aggregates have arisen, by virtue of their own conditions they have their own functions, each being distinct. That is, the eye can see form; the ear can hear sound; the nose can smell fragrance; the tongue can taste flavor; the body can feel tangibles; the manas can cognize phenomena. Form is the object-field of the eye, that which is traversed by the eye; up to phenomena being the object-field of the manas, that which is traversed by the manas. Or, furthermore, the remaining instances of this sort: regarding those respective phenomena, one should know that their individual functions are also like this. The reasoning and expedient means of yoga concerning these individual functions of phenomena are all called the reasoning of function. What is called the reasoning of proof? It means that all aggregates are impermanent, born of multiple conditions, suffering, empty, and without self. By means of three pramāṇas, one observes them as they truly are: namely, by the pramāṇa of supreme teaching, by the pramāṇa of direct perception (pratyakṣa), and by the pramāṇa of inference (anumāna). By these three pramāṇas, one verifies the principle: all the wise correctly grasp, establish, and substantiate in their minds that all aggregates have the nature of impermanence, the nature of being born of multiple conditions, the nature of suffering, the nature of emptiness, and the nature of no-self. Such [matters] are called the reasoning of proof. What is called the reasoning of natural reality? It means: by what causes and conditions are those aggregates of such kinds, and the receptacle worlds arranged as such? By what causes and conditions is earth characterized by solidity, water characterized by moisture, fire characterized by warmth, and wind characterized by light movement as its characteristic? By what causes and conditions are the aggregates impermanent, all phenomena without self, and nirvāṇa tranquil? By what causes and conditions does form have the characteristic of changing and deteriorating, sensation the characteristic of experiencing, perception the characteristic of apprehending, conditioned factors the characteristic of constructing, and consciousness the characteristic of cognizing? Because of those phenomena, their original nature must be so, their intrinsic nature must be so, the nature of phenomena (dharmatā) must be so. This natural reality itself is called the reasoning and expedient means of yoga. Whether it is just like this, or different from this, or not like this—all take natural reality as their basis, and all return to the reasoning of natural reality, causing the mind to abide peacefully and causing the mind to understand clearly. This is called the reasoning of natural reality. This is what is meant by observing the teachings corresponding to the aggregates in reliance upon the four kinds of reasoning." Therefore, one knows that the nature of phenomena is naturally so; all is as such. Not a single phenomenon has ever been an obstruction. Understanding it is without fault; clinging to it brings forth harm. If one merely observes in reliance upon the four kinds of reasoning—dependence, function, proof, and natural reality—then the two truths are mutually penetrative, and the one mind is unobstructed.