宗鏡錄 70.13

70.13

Answer: First, consciousness is established in order to dispel sense-objects. Why? If not for consciousness, how could sense-objects be established? If consciousness were not revealed, how could sense-objects be dispelled? Second, because there is the false conceptualizing citta, one is able to know names and meanings. Why? If there were no falsehood, the true could not be revealed; if there were no truth, delusion could not be broken. Hence we know that refutation and establishment reside in us, and defilement and purity depend on citta. Third, the *Wuxing lun* states: 'Now, in order to establish this other-dependent nature, the reasoning for its establishment is explained. This nature does not have verbal expression alone as its substance. Why? Because verbal expression must have that upon which it relies. It is impossible that nominal designations could be established without relying on the classes of disordered consciousness. If it were not so, since the classes relied upon would not exist, the verbal designations expressed could not be established. If so, then the two natures would not exist; because the two natures would not exist, the category of delusion would not exist; because the category of delusion would not exist, two faults would ensue: first, spontaneous liberation without exertion; second, saṃsāra and nirvāṇa could not be manifested. Because it is free from these two faults, therefore one should know that the other-dependent nature definitely exists.' Because this nature exists, the conventional truth is established. If the conventional truth were not established, one would also not attain the ultimate truth. Why? Because understanding that the conventional has no nature is itself the accomplishment of the ultimate truth. If one attempts to deny the two truths, this is the evil grasp of perverse emptiness, not a skillful comprehension of the correct principle. Moreover, if not for the origin of the ultimate truth, how could the traces of the conventional truth be cast forth? Though the origin and traces are distinct, they are inconceivably one. As explained at length in the *Fahua xuanyi*, the origin and traces are sixfold. As for the origin: the origin of principle is the single ultimate path of the true characteristic. The traces are everything else aside from the true characteristic of all phenomena; all of these are called traces. Furthermore, both principle and phenomena are called the origin; speaking of principle and speaking of phenomena are both called the traces of teaching. Furthermore, the teaching of principle and phenomena is the origin; receiving the teaching and cultivating practice are called the traces. Just as when a person relies on a place, there are footprints, and by following the footprints one finds the place. Furthermore, practice is able to realize the substance: the substance is the origin; giving rise to function based on the substance: function is the traces. Furthermore, truly obtaining substance and function is called the origin; provisionally displaying substance and function is called the traces. Furthermore, what is revealed today is the origin; what was previously spoken is the traces. It is with reference to these six meanings that origin and traces are clarified. First, clarifying origin and traces with reference to principle and phenomena: from the basis of non-abiding, all phenomena are established. The principle of non-abiding is the true characteristic, the ultimate truth of the original time. All phenomena are the manifold conventional truth of the original time. Because of the true origin of the true characteristic, the conventional traces are cast forth; following the conventional traces, the true origin is revealed. Though origin and traces are distinct, they are inconceivably one. Therefore a sūtra says: 'Observe that all phenomena are empty like the true characteristic; they exist only through causes and conditions, arising from inversion.' Second, clarifying origin and traces with reference to principle and teaching: the two truths illuminated at the original time are both ineffable, and therefore are both called the origin. When the ancient Buddha spoke them by expedient means, these were the teachings of the two truths, and the teachings are called traces. If not for the origin of the two truths, there would not be the two kinds of teachings; if not for the traces of teaching, how could the origin of the truths be revealed? Though origin and traces are distinct, they are inconceivably one. A verse in a sūtra says: 'This Dharma cannot be shown; the characteristics of words are extinguished. Through the power of expedient means, it was spoken for the five bhikṣus.' Third, taking teaching and practice as origin and traces: originally receiving the ancient Buddha's teaching as the origin, there is then the practice of cultivating the cause to achieve the fruit. Through teaching explaining principle, practice can arise; through practice converging with teaching, principle can be revealed. Though origin and traces are distinct, they are inconceivably one. A verse in a sūtra says: 'All phenomena from the beginning are constantly of the characteristic of quiet cessation. When the Buddha's sons have practiced the path, in future worlds they will become Buddhas.' Fourth, clarifying origin and traces with reference to substance and function: through originally practicing in the past and tallying with principle, realizing the dharmakāya is the origin. Because one first obtained the origin of the dharmakāya, based on the substance one gives rise to the function of the nirmāṇakāya. Because of the nirmāṇakāya, the dharmakāya can be revealed. Though origin and traces are distinct, they are inconceivably one. A sūtra says: 'Since I attained Buddhahood, it has been extremely long and distant like this; it is only by expedient means to teach and transform sentient beings that I speak in this manner.' Fifth, clarifying origin and traces with reference to provisional and real: as for the real, originally in the distant past, truly obtaining the two bodies of dharma and nirmāṇa are both called the origin. In the interim, repeatedly proclaiming birth and proclaiming cessation, variously displaying the provisional two bodies of dharma and nirmāṇa, are therefore called traces. If not for the origin of first obtaining the dharma and nirmāṇa, there would not be the interim traces of dharma and nirmāṇa. Through the traces the origin is revealed. Though origin and traces are distinct, they are inconceivably one. A sūtra says: 'This is my expedient means; so it is with all Buddhas.' Sixth, discussing origin and traces with reference to the present and the past: the principle and phenomena, up to the provisional and real, that have already been spoken in the previous teachings are all traces. The ancient principle and phenomena, up to the provisional and real, spoken in the present sūtra are all called the origin. If not for the ancient origin clarified at present, there would be no way to cast forth the traces already spoken; if not for the traces already spoken, how could the present origin be revealed? Though origin and traces are distinct, they are inconceivably one. A verse in a sūtra says: 'After a long time, the Buddhas must surely preach the reality.'