禪源諸詮集都序 2.7

2.7

一謂有眾生遇善知識。開示上說本覺真心。宿世曾聞今得解悟（若宿生未聞。今聞必不信。或信而不解。雖人人等有佛性。今現有不信不悟者。是此類也）四大非我。五蘊皆空。信自真如及三寶德（信自心本不虛妄本。不變異故曰真如。故論云。自信己性知心妄動無別境界。又云。信心有四種。一信根。本樂念真如。二信佛。有無量功德常念親近供養。三信法。有大利益常念修行。四信僧。能修正行自利利他常樂親近。悟前一翻前二成此第一重也）二發悲智願誓證菩提（發悲心者欲度眾生。發智心者欲了達一切法。發願心者欲修萬行以資悲智）三隨分修習施戒忍進。及止觀等增長信根（論云。修行有五。能成此信。止觀合為一行。故六度唯成五也）四大菩提心從此顯發（以上三心開發。論云。信成就發心者有三種。一者直心。正念真如法故。二者深心。樂集諸善行故。三發大悲心。欲拔一切眾生苦故）五以知法性無慳等心（等者貪欲嗔恚懈怠散亂愚癡）六隨順修行六波羅蜜定慧力用（初修名止觀。成就名定慧）我法雙亡（初發心時。已約教理觀二執空。今即定慧力觀自覺空也）無自無他（證我空五）常空常幻（證法空六色不異空空不異色。故常空常幻也）七於色自在一切融通。（迷時不知從自心變。故不自在。今因二空智達之故融通也）八於心自在無所不照（既不見心外別有境界。境界唯心。故自在也）九滿足方便一念相應。覺心初起心無初相。離微細念心即常住。直覺於迷源。名究竟覺（從初發心即修無念。至此方得成就。成就故即入佛位也）十心既無念。則無別始覺之殊。本來平等同一覺故。冥於根本真淨心源。應用塵沙。盡未來際常住法界。感而即通。名大覺尊。佛無異佛是本佛。無別新成故。普見一切眾生皆同成等正覺。故迷與悟各有十重順逆相翻。行相甚顯。此之第一對前一二。此十合前第一。餘八皆從後逆次翻破前八。一中悟前第一本覺。翻前第二不覺。前以不覺乖於本覺。真妄相違故開為兩重。今以悟即冥符。冥符相順無別始悟。故合之為一。又若據逆順之次。此一合翻前十。今以頓悟門中理須直認本體。翻前本迷故對前一二（上云。參差。即是此也）二中。由怖生死之苦發三心自度度他故。對前第十六道生死。三修五行翻前第九造業。四三心開發翻前第八三毒（悲心翻瞋智心翻癡願心翻貪）五證我空翻前第七我執。六證法空翻前第六法執。七色自在翻前第五境界。八心自在翻前第四能見。九離念翻前第三念起。故十成佛佛無別體。但是始覺。翻前第二不覺。合前第一本覺。始本不二。唯是真如顯現。名為法身大覺。故與初悟無二體也。順逆之次參差正由此矣。一即因該果海。十即果徹因源。涅槃經云。發心畢竟二不別。華嚴經云。初發心時得阿耨菩提。正是此意。然雖順逆相對前後相照法義昭彰。猶恐文不頓書意不並顯。首尾相隔不得齊覩。今更畫之為圖。令凡聖本末大藏經宗一時現於心鏡。此圖頭在中心云眾生心三字是也。從此三字讀之。分向兩畔。朱畫表淨妙之法。墨畫表垢染之法。一一尋血脈詳之。朱為此○號。記淨法十重之次。墨為此●號。記染法十重之次。此號是本論之文。此點是義說論文爾。

First: It refers to sentient beings meeting a kalyāṇamitra who reveals the aforementioned true mind of original enlightenment. Having heard it in past lives, they now attain understanding and awakening (if they had not heard it in past lives, hearing it now they would surely not believe it, or they might believe but not understand; although everyone equally possesses the buddhadhātu, those at present who do not believe and do not awaken belong to this category): the four elements are not the self, and the five aggregates are entirely empty; they believe in their own tathatā and the virtues of the Three Jewels (believing that their own mind is fundamentally not false and fundamentally unaltering, it is therefore called tathatā; hence the treatise says: "Believing in one's own nature, one knows that the mind's deluded movement has no separate realm of objects"; it also says: "There are four kinds of faithful mind: first, faith in the root, taking joy in contemplating tathatā; second, faith in the Buddha, who has immeasurable merits, constantly contemplating drawing near to and making offerings to him; third, faith in the Dharma, which has great benefit, constantly contemplating its practice; fourth, faith in the Saṅgha, which is able to practice correct conduct, benefiting oneself and benefiting others, constantly taking joy in drawing near to them." Awakening to the previous first [layer] and overturning the previous second forms this first layer). Second: Generating the vows of compassion and wisdom, swearing to realize bodhi (generating the mind of compassion is desiring to deliver sentient beings; generating the mind of wisdom is desiring to thoroughly comprehend all phenomena; generating the mind of vows is desiring to cultivate the myriad practices in order to support compassion and wisdom). Third: Cultivating according to one's capacity generosity, precepts, patience, and vigor, as well as śamatha and vipaśyanā, thereby increasing the roots of faith (the treatise says: "There are five cultivations that can accomplish this faith. Śamatha and vipaśyanā are combined into a single practice; hence the six pāramitās become only five"). Fourth: The great bodhicitta becomes manifest from this (the manifestation of the above three minds. The treatise says: "Aspiration through the accomplishment of faith is of three kinds: first, the straightforward mind, because of correctly contemplating the phenomenon of tathatā; second, the profound mind, because of taking joy in gathering all wholesome practices; third, generating the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings"). Fifth: Through knowing the dharmatā, the mind is devoid of stinginess and the like ("the like" means greed, hatred, indolence, distraction, and ignorance). Sixth: In accordance [with it], cultivating the power and function of the concentration and wisdom of the six pāramitās (initial cultivation is called śamatha and vipaśyanā; accomplishment is called concentration and wisdom). Both self and dharmas are obliterated (at the time of initial aspiration, one has already contemplated the emptiness of the two attachments based on doctrinal principle; now, through the power of concentration and wisdom, one directly perceives and awakens to emptiness). Devoid of self and other (realizing the fifth: emptiness of self). Constantly empty and constantly illusory (realizing the sixth: emptiness of dharmas; form is not different from emptiness and emptiness is not different from form, hence it is constantly empty and constantly illusory). Seventh: Mastery over form, wherein all is universally interfused (when deluded, one does not know it transforms from one's own mind, hence there is no mastery; now, because of the wisdom of the two emptinesses, one comprehends it, and therefore it is universally interfused). Eighth: Mastery over mind, leaving nothing unilluminated (since one does not see any separate realm of objects outside the mind, and objects are mind-only, one is therefore master). Ninth: Fulfilling the upāyas, in a single thought-moment corresponding [with tathatā], when awakening to the mind's initial arising, the mind has no initial mark; free from subtle vikalpa, the mind is immediately permanently abiding; directly awakening to the source of delusion, it is named ultimate enlightenment (from initial aspiration one cultivates nirvikalpa; only upon reaching this point is it accomplished, and because of this accomplishment one immediately enters the Buddha stage). Tenth: Since the mind is without vikalpa, there is then no distinction of a separate initial enlightenment; because fundamentally they are equal and the same single enlightenment, one is unified with the fundamental, truly pure source of mind; responsive functions are like dust and sand, permanently abiding in the dharmadhātu until the end of the future, responding immediately upon invocation; this is named the Greatly Awakened Honored One. As this Buddha is no different Buddha but the original Buddha, there being no separate new accomplishment, one universally sees that all sentient beings together accomplish equal and correct enlightenment. Thus delusion and awakening each have ten layers, overturning one another in direct and reverse order; their operational aspects are exceedingly clear. This first [layer of awakening] corresponds to the previous first and second [of delusion]. This tenth unites with the previous first. The remaining eight all overturn and shatter the previous eight in reverse order from the end. In the first, awakening to the previous first, original enlightenment, overturns the previous second, non-enlightenment. Previously, because non-enlightenment went contrary to original enlightenment, truth and delusion were in conflict, so they were separated into two layers. Now, because awakening means unified convergence, and unified convergence accords harmoniously without a separate initial awakening, they are combined into one. Moreover, according to the reverse and direct order, this first should overturn the previous tenth. But now, in the approach of sudden awakening, principle requires directly recognizing the original substance to overturn the fundamental delusion; therefore it corresponds to the previous first and second (what was referred to above as "discrepancy" is precisely this). In the second: Because of fearing the suffering of birth-and-death, one generates the three minds to deliver oneself and deliver others; hence it corresponds to the previous tenth, the path of birth-and-death in the six destinies. In the third, cultivating the five practices overturns the previous ninth, creating karma. In the fourth, the unfolding of the three minds overturns the previous eighth, the three poisons (the mind of compassion overturns hatred, the mind of wisdom overturns ignorance, and the mind of vows overturns greed). In the fifth, realizing the emptiness of self overturns the previous seventh, self-attachment. In the sixth, realizing the emptiness of dharmas overturns the previous sixth, dharma-attachment. In the seventh, mastery over form overturns the previous fifth, the realm of objects. In the eighth, mastery over mind overturns the previous fourth, the ability to see. In the ninth, being free from vikalpa overturns the previous third, the arising of thought. Hence, in the tenth, becoming a Buddha, the Buddha has no separate substance; it is merely initial enlightenment overturning the previous second, non-enlightenment, and uniting with the previous first, original enlightenment; initial and original are not two, being solely the manifestation of tathatā, named the dharmakāya and great enlightenment. Therefore, it has no dual substance with the initial awakening. The discrepancy in the direct and reverse orders is precisely due to this. The first means the cause encompasses the ocean of fruition; the tenth means the fruition penetrates the source of the cause. The Nirvāṇa Sūtra says: "Between initial aspiration and ultimate [realization], the two are not distinct." The Avataṃsaka Sūtra says: "At the moment of initial aspiration, anuttara-bodhi is attained." This is precisely the meaning. However, although direct and reverse correspond to each other, and front and back reflect each other, with the Dharma's meaning brilliantly distinct, I still fear that since the text cannot be written down all at once and the meaning cannot be simultaneously revealed, being separated from beginning to end they cannot be viewed together. Now I further draw it as a diagram, so that the fundamental and derivative of the ordinary and the holy, and the central purport of the Great Canon, may simultaneously appear upon the mind's mirror. The head of this diagram is in the center, which is the three characters "sentient beings' mind". Reading from these three characters, it divides toward the two sides: red drawing represents pure and wonderful phenomena; black drawing represents defiled phenomena. Trace the lineages of each and scrutinize them: red is this mark ○, recording the sequence of the ten layers of pure phenomena; black is this mark ●, recording the sequence of the ten layers of defiled phenomena. These marks are the text of the root treatise, while these dots are only the treatise's text explained according to its meaning.