念佛三昧寶王論 3.16

3.16

對曰：「《楞伽經》云：『了心及境界，妄想即不生。』不生心者，即種種遠離能相、所相。吾今念千輪、萬字、紺目、白毫種種之相，皆吾自心，無佛可得，緣既不有，心豈有哉？則能相之念，所相之佛，自遠離矣！安得住於二妄想耶？前聖所知，轉相傳授，妄想無性，於茲悟矣！又如觀佛實相，觀身亦然，遇境皆真，無心不佛，中道之理，遍於一切，豈存於所緣之佛歟？又解云：『如鼻有墨點，對之明鏡，人惡其墨，但揩于鏡，其可得耶？好惡、是非，對之前境，不了自心，但尤于境，其可得耶？』未若洗分別之鼻墨，則一鏡圓淨矣！萬境咸真矣！執石成寶矣！眾生即佛矣！故《續高僧傳》云：『齊朝有向居士，致書通好於惠可禪師曰：「影由形起，響逐聲來，弄影勞形，不知形是影本；揚聲止響，不識聲是響根。除煩惱而求涅槃者，喻避形而覓影，離眾生而求佛性者，喻默聲而尋響。故知，迷悟一塗，愚智非別，無名作名，因其名，是非生矣；無理作理，因其理，諍論起矣。幻化非真，誰是？誰非？虛妄無實，何空？何有？將知得無所得，失無所失矣。未及造談，聊申此意，想為答之。」慧可禪師，命筆迷意，答居士曰：「說此真法，皆如實契真幽理，竟不殊本，迷，摩尼謂瓦礫，豁然自覺是真殊，無明、智慧等無異。當知，萬法即皆如，破此二見之徒輩，申辭措意，作斯書，觀身與佛無差別，何須更覓彼無餘？」』此二上士，依達磨大師稱法之行，理觀用心，皆是念中道第一義諦、法身佛也。必不離念存於無念，離生立於無生。若謂離之而別立者，斯不了煩惱即涅槃，眾生即諸佛，安得悟彼瓦礫如真珠哉？既離之不可，即念佛而真無念也，即往生而真無生也。夫如是則其義煥然，若秋天澄霽，明月出雲矣。豈同愚人觀指而不觀月哉？」

I reply: "The *Laṅkāvatāra Sūtra* says: 'When one comprehends the mind and its objects, vikalpa does not arise.' The non-arising mind is precisely that which is completely distanced from that which characterizes and that which is characterized. As I now contemplate the various marks—the thousand-spoke wheels, the myriad-character svastika, the dark-blue eyes, and the white ūrṇā—all are my own mind; there is no buddha to be grasped. Since conditions do not exist, how could the mind exist? Thus the thought that characterizes and the buddha that is characterized are naturally distanced! How could one abide in the two vikalpas? This is what past sages knew and transmitted to one another: that vikalpa lacks intrinsic nature—it is here that one awakens to it! Furthermore, just as when contemplating the real mark of the Buddha, so it is when contemplating one's own body: every object encountered is real; no mind is not buddha. The principle of the Middle Way pervades all things; how could it rest merely on a buddha taken as an objective condition? It is also explained: 'If someone has an ink spot on their nose and faces a clear mirror, and the person hates the ink spot but merely wipes the mirror, can [the spot] be removed? If when facing pleasing and displeasing, right and wrong among external objects, one does not comprehend one's own mind but merely blames the objects, can [that delusion] be removed?' It is not as good as washing away the ink spot of discrimination on one's own nose—then the single mirror is completely clean! The myriad objects are all real! Grasping a stone turns it into a jewel! Sentient beings are themselves buddhas! Hence the *Continued Biographies of Eminent Monks* states: 'In the Qi dynasty, the lay devotee Xiang sent a letter of goodwill to Dhyāna Master Huike, saying: "Shadows arise from form, and echoes follow sound. To chase shadows and fatigue the body is not to know that the body is the root of the shadow; to raise one's voice to stop an echo is not to recognise that the voice is the root of the echo. To eliminate defilements while seeking nirvāṇa is like avoiding the body while seeking its shadow; to leave sentient beings while seeking the buddha-nature is like silencing the voice while searching for an echo. Hence we know that delusion and awakening share a single path; folly and wisdom are not distinct. From the nameless, names are made; due to those names, right and wrong arise. From the non-principled, principles are made; due to those principles, disputes break out. Illusions and transformations are not real: who is right? Who is wrong? False and empty without substance: what is empty? What exists? Thus we come to know that to gain is to gain nothing, and to lose is to lose nothing. Before I have the chance to visit and converse with you, I briefly express these thoughts, hoping you will reply." Dhyāna Master Huike took up his brush to resolve the doubts and replied to the lay devotee, saying: "Explaining this true Dharma, all accords with reality, / tallying with the profound, true principle; in the end it is no different from the source. / When deluded, a maṇi-jewel is called broken tile; / suddenly awakening to oneself, it is the true pearl. / Ignorance and wisdom are equal and no different; / one should know that all dharmas are just suchness. / To destroy the views of those two types, / I compose this letter expressing these thoughts: / contemplate the body and the Buddha as without distinction; / what need is there to seek further for that remainderless [nirvāṇa]?"' These two superior men, relying on Great Master Bodhidharma's practice in accordance with the Dharma, exercised their minds in principle contemplation; both were being mindful of the supreme truth of the Middle Way, the dharmakāya Buddha. One certainly does not leave mindfulness behind to preserve no-mindfulness, nor abandon arising to establish non-arising. If one says that leaving them behind establishes something separate, this is failing to comprehend that defilement is itself nirvāṇa and that sentient beings are themselves buddhas—how could one awaken to broken tile being itself a true pearl? Since leaving them behind is impossible, mindfulness of the Buddha is itself true no-mindfulness; rebirth is itself true non-arising. When it is thus, its meaning shines brightly, like an autumn sky clearing and the bright moon emerging from the clouds. How could this be like the fool who looks at the finger rather than the moon?"