宗鏡錄 1.3

1.3

諸佛真語。以心為宗。眾生信道。以宗為鑑。眾生界即諸佛界。因迷而為眾生。諸佛心是眾生心。因悟而成諸佛。心如明鑑。萬象歷然。佛與眾生。其猶影像。涅槃生死。俱是強名。鑒體寂而常照。鑒光照而常寂。心佛眾生。三無差別。國初吳越永明智覺壽禪師。證最上乘。了第一義。洞究教典。深達禪宗。稟奉律儀。廣行利益。因讀楞伽經云。佛語心為宗。乃製宗鑑錄。於無疑中起疑。非問處設問。為不請友。真大導師。擲龍宮之寶。均施群生。徹祖門之關。普容來者。舉目而視。有欲皆充。信手而拈。有疾皆愈。蕩滌邪見。指歸妙源。所謂舉一心為宗。照萬法為鑑矣。若人以佛為鑑。則知戒定慧為諸善之宗。人天聲聞緣覺菩薩如來。由此而出。一切善類莫不信受。若以眾生為鑑。則知貪瞋癡為諸惡之宗。脩羅旁生地獄鬼趣。由此而出。一切惡類莫不畏憚。善惡雖異。其宗則同。返鑑其心。則知靈明湛寂。廣大融通。無為無住。無修無證。無塵可染。無垢可磨。為一切諸法之宗矣。初吳越忠懿王。序之。祕于教藏。至元豐中。

The true words of the buddhas take citta as their source; sentient beings who have faith in the Way take this source as their mirror. The realm of sentient beings is identical to the realm of the buddhas: they become sentient beings because of delusion. The citta of the buddhas is the citta of sentient beings: they become buddhas because of awakening. Citta is like a bright mirror; the myriad phenomena appear distinctly within it. The buddhas and sentient beings are like reflections. Nirvāṇa and saṃsāra are both arbitrary designations. The mirror's substance is serene yet ever illuminates; the mirror's illumination reflects yet is ever serene. Citta, buddha, and sentient beings: these three are without distinction. At the beginning of our dynasty, Chan Master Yongming Zhijue Yanshou of Wuyue realized the supreme vehicle and thoroughly comprehended the ultimate truth. Penetrating deeply into the scriptural teachings, he profoundly mastered the Chan tradition. Observing the monastic precepts, he extensively carried out beneficial deeds. Because he read in the Laṅkāvatārasūtra that 'the Buddha's words take citta as their source,' he composed the Record of the Mirror of the Source. He raised doubts where there were no doubts, posed questions where none had been asked, acting as an uninvited friend and a truly great guide. Scattering the treasures of the dragon palace, he distributed them equally to all beings; throwing open the barrier of the patriarchal gate, he universally welcomed all who came. Raising one's eyes to look, whatever desire one has is fulfilled; reaching out one's hand to pluck, whatever illness one has is cured. He washed away false views and pointed directly back to the wondrous source. This is indeed what is meant by taking the one mind as the source and illuminating the myriad phenomena as a mirror. If one takes the buddhas as a mirror, one will know that morality, concentration, and wisdom are the source of all virtues: humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas all emerge from these, and not one of the virtuous kinds fails to accept them with faith. If one takes sentient beings as a mirror, one will know that rāga, dveṣa, and moha are the source of all evils: asuras, animals, hell beings, and the ghost realms all emerge from these, and not one of the evil kinds fails to dread them. Although good and evil differ, their source is the same. Turning back to mirror one's own citta, one will know that it is numinously luminous, calm, and serene, vast and unobstructed, unconditioned and non-abiding, devoid of cultivation and devoid of realization, without dust that could defile it, without taint that could be polished away: it is the source of all phenomena. Formerly, King Zhongyi of Wuyue wrote a preface for it and kept it hidden in the scriptural repository. Down to the Yuanfeng reign period,