廬山蓮宗寶鑑 10.77

10.77

原夫佛不自佛，因心而佛；心不自心，由佛而心。離心無佛、離佛無心，心佛殊名，體無二致。是故念佛念心、念心念佛，無念無心、無心無佛，心佛兩忘，念不可得。只這不可得處，脫體分明纖塵不間，是以真機觸目遍界難藏、山色溪聲頭頭顯露，性相平等、理事混融。箇裏覓一毫自他淨穢之相，了不可得，何聖凡迷悟之有耶？於此果能豁開智眼頓悟其旨，直下知歸，不妨慶快。設或未能領契，須假方便而入。所謂方便而入者，何用別覓玄妙？但只要發起一箇勇猛堅固信心，將一句阿彌陀佛頓在心目之間，不拘經行坐臥、靜鬧閑忙，默默提撕、頻頻返照，了知佛即是心，未審心是何物？要看這一念從甚麼處起？又復要看破這看的人畢竟是誰？如是觀照念念無間，久久自然煉成一片水泄不通，忽於聞聲見色應機接物處，不覺驀然冷灰豆爆烈崩虛空之時，管取參究事畢。到此便見自性彌陀頭頭顯現，常光淨土觸處洞然。始信吾言不欺於汝。而其平生修行之志，亦乃驗於茲矣。恐猶未諭，重說偈言：

Originally, the Buddha is not a buddha of himself, but is a buddha because of mind; the mind is not mind of itself, but is mind by means of the Buddha. Apart from mind there is no Buddha; apart from the Buddha there is no mind. 'Mind' and 'Buddha' are distinct names, yet their essence is without difference. Therefore, mindful of Buddha is mindful of mind; mindful of mind is mindful of Buddha. When there is no thought, there is no mind; when there is no mind, there is no Buddha. Both mind and Buddha forgotten, thought cannot be apprehended. Right at this point of being unapprehended, it is clearly evident in its entirety, with not a speck of dust intervening. Thus the true functioning meets the eye and cannot be hidden anywhere in the realm; mountain colors and stream sounds are revealed at every turn, nature and characteristics are equal, and principle and phenomena are merged and interfused. If here one searches for even a hair's breadth of characteristics of self and other, pure and defiled, it is utterly unapprehended—how could there be sage and ordinary, delusion and awakening? If at this you can indeed throw open the eye of wisdom and suddenly awaken to its purport, directly knowing where to return, you may well rejoice. If you have not yet comprehended and accorded with it, you must enter by resort to expedients. As for what is called 'entering by expedients', what need is there to seek the mysterious and subtle elsewhere? You need only arouse a brave and steadfast mind of faith, plant this single phrase 'Amitābha Buddha' right between your mind and eyes, and without regard to walking, sitting, or lying down, quiet or clamor, leisure or busyness, silently bring it to mind and frequently reflect back. Completely understand that the Buddha is precisely mind—yet I wonder, what thing is the mind? You must see where this single thought arises from! And further, you must see through: who, after all, is this person who is seeing? Reflecting and contemplating like this from thought to thought without interruption, over a long time it will naturally be forged into an unbroken whole, tight as if not leaking a drop of water. Suddenly, where hearing sounds, seeing forms, responding to conditions, and meeting objects, when you are unaware, abruptly like cold ashes in which a bean bursts open and splits empty space, you may be sure that your work of investigation is finished. Having arrived here, you will see Amitābha of one's own nature revealed at every turn, and the Pure Land of constant light thoroughly clear everywhere you touch. Then you will believe that my words have not deceived you. And your lifelong aspiration for cultivation will also be verified right here. Fearing you may still not understand, I state the verses once more: