宗鏡錄 78.19

78.19

Answer: Both the capable of seeing and the seen are confused vijñāna. Grasping existence within non-existence, rūpa is fundamentally empty of itself. The Mahāyānasaṃgraha says: "Regarding confused vijñāna, grasping existence within non-existence is called confusion. Among the eleven vijñānas, the six vijñānas such as the worldly realm, any single vijñāna, has only two divisions: one division transforms into characteristics such as rūpa, and one division transforms into vision and so forth; it does not exceed these two. In the nature of vijñāna, if it can discriminate, it becomes vision; if it cannot discriminate, it becomes characteristics." As the Ākiñcanyabodhisattvasūtra says: "At that time, the World-Honoured One said to Ākiñcanya, 'You should explain to these bodhisattvas the matter of the composite body of the five skandhas.' Bodhisattva Ākiñcanya said, 'World-Honoured One, as I see it, just as the Buddha's rūpa is empty, my rūpa is also like that. As the Buddha's rūpa is, the rūpa of all sentient beings and the rūpa of all forests, medicinal herbs, and grasses are also like that. As the rūpa of all forests, medicinal herbs, and grasses is, the composite aggregate rūpa of all dhātus is also like that. All empty rūpa, my rūpa, the Tathāgata's rūpa, the rūpa of all sentient beings, the rūpa of all forests, medicinal herbs, and grasses, and the composite aggregate rūpa of all dhātus have no dual characteristics; they are neither phenomena nor non-phenomena. Those of little wisdom, within the absence of rūpa, perhaps form this conception, hoping and wishing to enter this Dharma, and while practicing within non-rūpa, falsely give rise to the conception of practice. Briefly stated, it is so up to vedanā, saṃjñā, saṃskāra, and vijñāna. As it is with rūpa, just as empty space's vijñāna is, my vijñāna is also like that. As that vijñāna is, the Tathāgata's vijñāna is also like that. As the Tathāgata's vijñāna is, that vijñāna of all sentient beings is also like that. As the vijñāna of all sentient beings is, that vijñāna of all forests, medicinal herbs, and grasses is also like that. The true empty space's vijñāna, the Tathāgata's vijñāna, and my vijñāna, the vijñāna of all sentient beings, and the vijñāna of all forests, medicinal herbs, and grasses are also like that. All composite vijñānas have no dual characteristics, cannot be known, cannot be discriminated, are unarisen, and are unequalled.'"