宗鏡錄 10.11

10.11

答。雖由執實有。然似恒非實。如影由質。影恒非質。鏡中現影不現質。不現質故。故云空鏡。能現影故。是因熏也。論云。二因熏習鏡。謂如實不空。一切世間境界悉於中現。不出不入。不失不壞。常住一心。以一切法即真實性故。又一切染法所不能染。智體不動。具足無漏。熏眾生故者。釋內有二因義。初能作現法之因。二作內熏之因。亦可初是因義。後是熏習義。故云因熏習也。言如實不空者。此總出因熏體。謂有自體。及功能故。二因初中。一切世間境界悉現。明一切法離此心外。無別體性。猶如鏡中能現影也。不出者。明心待熏故。及現諸法。非不熏而自出也。不入者。離心以無能熏。故不從外入也。不失者。雖復不從內出外入。然緣起之時。顯現不無。故云不失也。不壞者。諸法緣集。起無所從。不異真如。故不可壞。如鏡中影。以因鏡故不可壞也。常住一心者。會相同體。染法不能染者。以性淨故。智體不動者。以本無染。今無始淨。是故本覺之智。未曾移動。又雖現染法。不為所染。故云不動。如鏡中像。隨質轉變。然其鏡體未曾動也。又一空鏡。離一切外物之體。二不空鏡。謂體不無。能現萬像。三淨鏡。謂已磨治。離塵垢故。四受用鏡。謂置之高堂。須者受用。前二自性淨。後二離垢淨。又初二就因隱時說。後二就果顯時說。又前二約空不空。後二約體用。如佛地經云。復次妙生。大圓鏡智者。如依圓鏡。眾像影現。如是依止如來智鏡。諸處境識眾像影現。唯以圓鏡為譬喻者。當知圓鏡。如來智鏡。平等平等。是故智鏡。名圓鏡智。如來大圓鏡。有福樂人。懸高勝處。無所動搖。諸有去來。無量眾生。於此觀察。自身得失。為欲存得捨諸失故。如是如來懸圓鏡智。處淨法界。無間斷故。無所動搖。欲令無量無數眾生。觀於染淨。為欲取淨捨諸染故。又如圓鏡。極善磨瑩。鑒淨無垢。光明遍照。如是如來大圓鏡智。於佛智上。一切煩惱所知障。垢。永出離故。極善磨瑩。為依止定所攝持故。鑒淨無垢。作諸眾生利樂事故。光明遍照。又如圓鏡。依緣本質。種種影像相貌生起。如是如來。大圓鏡智。於一切時依諸緣故。種種智影相貌生起。如圓鏡上。非一眾多諸影像起。而圓鏡上無諸影像。而此圓鏡無動無作。如是如來圓鏡智上。非一眾多諸智影起。圓鏡智上無諸智影。而此智鏡無動無作。又如圓鏡。與眾影像非合非離。不聚集故。現彼緣故。如是如來大圓鏡智。與眾智影非合非離。不聚集故。不散失故。大涅槃經云。若能聽受是大涅槃經。悉能具知一切方等大乘經典。甚深義味。譬如男女。於明淨鏡。見其色像。了了分明。大涅槃鏡。亦復如是。菩薩執之。悉得明見大乘經典甚深之義。又云。何等名為伊帝目多伽經。乃至拘那牟尼佛時。名曰法鏡。是知古佛。皆目此為鏡。以教法萬義。真俗萬緣。無不於中顯現故。天台頂尊者。涅槃疏云。般若者。即是無上調御一切種智。名大涅槃明淨之鏡。此鏡一照一切照。照中故是鏡。照真故是淨。照俗故是明。明故像亮假現。淨故瑕盡真顯。鏡故體圓中顯。三智一心中得。故言明淨鏡。攝一切法。故稱調御。佛智藏。故名般若德。是知諸聖皆目心為鏡。妙盡其中矣。大乘千鉢經云。諦觀心境照見心性。唯照唯清。唯照唯淨。遍觀十方。廓周法界。朗然寂靜。無有障礙。所以先德云。此真如性。猶如明鏡。萬像悉於中現。又一切萬法有二。一。皆如明鏡含明了性。一心所成故。二分別所現。如影像故。由初義。故為能現。由後義。故為所現。故一切法互為鏡像。如鏡互照而不壞本相。經云。遠物近物。雖皆影現。影不隨物而有遠近。且如河泉之中見日月者。是為能現。若河泉以為所現者。長河飛泉。入於鏡中。出是所現之相。登樓持鏡。則黃河一帶盡入鏡中。瀑布千丈。見於逕尺。王右丞詩云。隔窓雲霧生衣上。卷幔山泉入鏡中。明是所現矣。如高懸心鏡。無法不含。似廓徹性空。何門不入。故唐朝太宗皇帝云。朕聞以銅為鏡。可以正衣冠。以古為鏡。可以知興替。以人為鏡。可以知得失。今以心為鏡。可以照法界。又明鏡只照其形。不照其心。只照生滅。不照無生。但照世間不照出世。有形方照。無形不照。且如心鏡。洞該性地。鑒徹心原。遍了無生。廣明真俗。有無俱察。隱顯咸通。優劣懸殊。略齊少喻。如華嚴普賢行願品云。時婆羅門為善財童子讚甘露大王。頌云。我主勝端嚴。懲忿誡諸欲。心如淨明鏡。鑒物未嘗私。明鏡唯照形。不鑒於心想。我王心鏡淨。洞見於心原。先德云。如大摩尼寶鏡。懸耀太虛。十方色相。悉皆頓現。而此鏡性淨光。無有影像。諸佛法身。亦復如是。澄徹清淨。而無影像。以昔大悲不倦。隨眾生業緣。感應差別。普現一切色身三昧。眾生聞見。無不蒙益。諸佛。與無漏金剛心為身。普現一切眾生界。但為煩惱習氣所覆。無體不現。如瓶內淨。燈光不滅。名如來藏。亦名功德藏。亦名無盡藏。諸祖共傳。諸佛清淨自覺聖智。真如妙心。不同世間文字所得。何以故。無礙解脫。是一真法性。不與世間出世間所共故。經云。無比是菩提。不可喻故。若有悟斯真實法性。此人則能了知三世諸佛。及一切眾生同一法界。本來平等。常恒不變。諸佛一切時中。離觀相故。經偈云。心淨已度諸禪定。是以心淨故。則孤光一照。萬慮全消。如闇室懸燈。重雲見日。如古德偈云。安知一念蒙光處。億劫昏迷滅此時。故云。法有應照之能。故況之以鏡。教有可傳之義。故喻之於燈。可謂慧月入懷。靈珠在握。法界洞徹。無不鑒矣。才命論云。心徹寶鏡。注云。夫心以鑒物。庶品不遺。洞徹幽明。同乎寶鏡。又莊子云。志人之心若鏡也。又如世間之鏡。尚照人肝膽。何況靈臺心鏡。而不洞鑒耶。昔秦宮以玉為鏡。照諸群僚。肝膽腑臟。皆悉顯現。所以昔人云。不遊大海。未覩沃日之奇。不仰太山。靡覿干霄之狀。如未臨宗鏡。焉識自心。恢廓而體納太虛。澄湛而影含萬像。不信入者。莫測高深。故真覺大師歌云。心鏡明。鑒無礙。廓然瑩徹周沙界。萬像森羅影現中。一性圓光非內外。是故依此起信論。四種空鏡義。遂乃廣錄祖教。顯現一心。證成宗鏡。所以論云。有法能起摩訶衍。信根者。有法者。謂一心法。若人能解此法。必起廣大信根故。信根既立。即入佛道。以成佛道故。離二現行。云何現行。一者凡夫現行。生死。成雜染事。二者二乘現行。涅槃。失利樂事。縛脫雖殊。俱迷宗鏡。今成佛道。無二現行。圓證一心。具摩訶行。以大智故。不住生死。以大悲故。不住涅槃。作一種之光明。為萬途之津濟。

Answer: Although it is due to grasping at real existence, the semblance is nonetheless permanently not real. It is like a shadow which depends upon an object: the shadow is permanently not the object. In a mirror, the shadow appears, but the object does not appear. Because the object does not appear, it is called the 'empty mirror'. Because it can manifest shadows, it is 'causal perfuming'. The treatise says: 'Second is the mirror of causal perfuming, meaning that it is truly not empty. All worldly objective realms appear within it; they do not go out, do not enter, are not lost, and are not destroyed; they abide constantly in the one mind, because all dharmas are just the true nature. Furthermore, it cannot be defiled by any defiled dharmas; the substance of its wisdom is unmoved, fully endowed with the outflow-free, and perfumes sentient beings.' In explaining this, there are two meanings of the internal cause: first, it can act as the cause of manifesting dharmas; second, it acts as the cause of internal perfuming. Alternatively, the first is the meaning of 'cause', and the second is the meaning of 'perfuming'; hence it is called 'causal perfuming'. When it says 'truly not empty', this in general sets forth the substance of causal perfuming, meaning that it has its own substance and efficacy. In the first of the two causes, 'all worldly objective realms appear', clarifying that all dharmas, apart from this mind, have no separate essential nature—just as shadows can appear in a mirror. 'Do not go out' clarifies that the mind awaits perfuming to manifest all dharmas, and they do not spontaneously go out without perfuming. 'Do not enter' means that apart from the mind there is nothing capable of perfuming, so they do not enter from outside. 'Are not lost' means that although they do not go out from within nor enter from without, at the time of dependent arising their manifestation is not absent; hence it says 'are not lost'. 'Are not destroyed' means that the causal assemblage of all dharmas has no origin from which it arises and is not different from tathatā, so it cannot be destroyed—like shadows in a mirror which, caused by the mirror, cannot be destroyed. 'Constantly abide in the one mind' integrates the characteristics into the same substance. 'Defiled dharmas cannot defile it' is because its nature is pure. 'The substance of its wisdom is unmoved' is because originally there is no defilement, and now there is no beginning of purity; therefore the wisdom of original enlightenment has never moved. Furthermore, although it manifests defiled dharmas, it is not defiled by them; hence it says 'unmoved'—like reflections in a mirror changing along with the objects, yet the substance of the mirror itself has never moved. Again, [first] is the empty mirror, detached from the substance of all external objects. Second is the not-empty mirror, meaning its substance is not non-existent, being able to manifest the myriad images. Third is the pure mirror, meaning it has already been polished and is free from dust and defilement. Fourth is the mirror of enjoyment and use, meaning it is set in a high hall to be enjoyed and used by those who need it. The first two are purity by self-nature; the latter two are purity by separation from defilement. Moreover, the first two are spoken of with respect to the cause when hidden; the latter two are spoken of with respect to the fruit when manifest. Furthermore, the first two pertain to empty and not-empty; the latter two pertain to substance and function. As the Buddhabhūmisūtra says: 'Furthermore, Supratiṣṭhita, the mirror-like wisdom is like a round mirror upon which the reflections of myriad forms appear; just so, depending on the Tathāgata’s mirror of wisdom, the myriad images of the consciousnesses of objective realms in all āyatanas appear as reflections. The round mirror is used solely as a simile; you should know that the round mirror and the Tathāgata’s mirror of wisdom are completely equal. Therefore the mirror of wisdom is called the mirror-like wisdom. The Tathāgata’s great round mirror: a person of merit and pleasure hangs it in a high and elevated place without any shaking. Immeasurable sentient beings who come and go observe their own bodily gains and losses in it, in order to keep what is gained and discard all losses. Just so, the Tathāgata hangs the mirror-like wisdom, abiding in the pure dharmadhātu without interruption, and therefore it is without shaking, wishing to cause immeasurable and countless sentient beings to observe the defiled and the pure, in order to adopt the pure and discard all defilements. Furthermore, it is like a round mirror, exceedingly well polished and burnished, its reflection pure and without defilement, its radiance shining everywhere. Just so, with the Tathāgata’s mirror-like wisdom, because of the eternal departure from the defilements of all afflictive and cognitive obscurations upon the Buddha’s wisdom, it is exceedingly well polished and burnished; because it is held by relying on absorption (samādhi), its reflection is pure and without defilement; and because it performs works of benefit and joy for all sentient beings, its radiance shines everywhere. Furthermore, it is like a round mirror: depending on the conditions of original objects, various appearances of reflections arise. Just so, the Tathāgata’s mirror-like wisdom, relying on various conditions at all times, gives rise to various appearances of reflections of wisdom. Just as on a round mirror, reflections that are not one but manifold arise, yet on the round mirror there are no reflections, and this round mirror is without movement or activity; just so, upon the Tathāgata’s mirror-like wisdom, reflections of wisdom that are not one but manifold arise, yet upon the mirror-like wisdom there are no reflections of wisdom, and this mirror of wisdom is without movement or activity. Furthermore, it is like a round mirror, neither united with nor separated from the myriad reflections, because it does not accumulate them, yet manifests those conditions. Just so, the Tathāgata’s mirror-like wisdom is neither united with nor separated from the manifold reflections of wisdom, because it does not accumulate them and does not disperse and lose them.' The Mahāparinirvāṇasūtra says: 'If one can listen to and receive this Mahāparinirvāṇasūtra, one can fully know the profound meaning and flavor of all vaipulya Mahāyāna scriptures. It is like a man or woman who, in a bright, clean mirror, sees their bodily form clearly and distinctly. The mirror of the Mahānirvāṇa is also like this: when bodhisattvas hold it, they can clearly see the profound meaning of the Mahāyāna scriptures.' It also says: 'What is called the Itivṛttakasūtra? Up until the time of Kanakamuni Buddha, it was named the Dharma Mirror.' From this we know that the ancient Buddhas all designated this as a mirror, because the myriad meanings of the teachings and dharmas, and the myriad conditions of the ultimate and conventional, without exception appear within it. The Venerable Ding of Tiantai, in his Commentary on the Nirvāṇa Sūtra, says: 'Prajñā is none other than the unsurpassed leader, the knowledge of all aspects (sarvākārajñatā), named the bright and clean mirror of Mahānirvāṇa. This mirror, illuminating one, illuminates all. Because it illuminates the middle, it is a mirror. Because it illuminates the ultimate, it is clean. Because it illuminates the conventional, it is bright. Because it is bright, images are luminous and the provisional appears. Because it is clean, flaws are exhausted and the true is revealed. Because it is a mirror, its substance is complete and the middle is revealed. The three wisdoms are attained in the one mind, hence it is called the bright and clean mirror. Because it encompasses all dharmas, it is praised as the leader. Because it is the treasury of Buddha-wisdom, it is called the virtue of prajñā.' From this we know that all sages designate the mind as a mirror, exhausting its subtlety therein. The Mahāyāna Thousand-Bowl Sūtra says: 'Carefully contemplate the objective realm of the mind and illuminate the nature of the mind: only illuminating and only clear, only illuminating and only pure; gazing everywhere across the ten directions, encompassing the entire dharmadhātu, brightly luminous and tranquil, without any obstacles.' Therefore a prior virtuous one said: 'This nature of tathatā is like a bright mirror; the myriad images all appear within it.' Furthermore, all myriad dharmas have two [aspects]: first, all are like a bright mirror containing clear luminosity, because they are formed by the one mind; second, they are manifested by conceptual discrimination, because they are like reflections. By the first meaning, they are that which can manifest; by the second meaning, they are that which is manifested. Therefore all dharmas are mutually mirrors and images to each other, like mirrors mutually illuminating each other without destroying their original characteristics. A sūtra says: 'Though distant and near objects are both manifested as reflections, the reflections do not become distant or near according to the objects.' Moreover, as when the sun and moon are seen in rivers and springs, [the waters] are that which can manifest; if rivers and springs are taken as that which is manifested, the long rivers and flying springs enter the mirror, and their emergence is the appearance of that which is manifested. When ascending a tower holding a mirror, the entire band of the Yellow River enters the mirror, and a thousand-fathom waterfall is seen within a foot across. In a poem by Right Vice Director Wang [Wei], it says: 'Through the window, clouds and mists arise upon one’s robes; / Rolling up the screen, mountain springs enter into the mirror.' This clearly shows that they are what is manifested. When the mirror of the mind is hung high, there is no dharma it does not contain; like the vast clarity of the emptiness of nature, into which door would it not enter? Therefore Emperor Taizong of the Tang Dynasty said: 'I have heard that using copper as a mirror, one can straighten one's clothes and hat; using antiquity as a mirror, one can know the rises and falls; using people as a mirror, one can know gains and losses. Now, using the mind as a mirror, one can illuminate the dharmadhātu.' Furthermore, a bright mirror only illuminates the physical form, not the mind; it only illuminates arising and ceasing, not non-arising; it only illuminates the mundane, not the supramundane; where there is physical form, it illuminates, but where there is no form, it does not illuminate. As for the mirror of the mind, it thoroughly covers the ground of nature, penetrating to the source of the mind; it completely understands non-arising, extensively clarifies the ultimate and the conventional, inspects both existence and non-existence, and penetrates both the hidden and the manifest. Superiority and inferiority are far apart, with only a slight resemblance in simile. As the Chapter on the Conduct and Vows of Samantabhadra in the Avataṃsakasūtra says, when the Brahmin praised King Amṛta for the youth Sudhana, the verse said: 'My lord is supremely upright and majestic; / He curbs anger and admonishes all desires. / His mind is like a pure, bright mirror, / Reflecting things without any partiality. / A bright mirror only reflects physical forms, / Not discerning mental thoughts; / My king’s mind-mirror is pure, / Penetrating down to the source of the mind.' A prior virtuous one said: 'Like a great maṇi jewel mirror hung shining in empty space, all forms of the ten directions appear at once, yet this mirror’s nature is pure light without any reflections. The dharmakāya of all Buddhas is also like this: limpid, pure, and without reflections. Due to past unwearying great compassion, following sentient beings' karmic conditions and different responsive capacities, it universally manifests all physical-body samādhis, so that sentient beings who hear or see it never fail to receive benefit.' All Buddhas take the outflow-free vajra-mind as their body, universally appearing in all realms of sentient beings; yet, being covered by kleśas and habitual tendencies, there is no substance that is not manifest. Like the lamp light not extinguished within a clean vase, it is called the tathāgatagarbha, also called the treasury of virtues, and also called the inexhaustible treasury. What all the patriarchs collectively transmit is the pure, self-realized noble wisdom of all Buddhas, the marvelous mind of tathatā, which is not what can be obtained from worldly texts. Why? Because unimpeded liberation is the one true dharma-nature, not shared in common with the mundane or supramundane. A sūtra says: 'Incomparable is bodhi, for it cannot be analogized.' If one awakens to this true dharma-nature, this person can completely know that the Buddhas of the three periods of time and all sentient beings are of the same dharmadhātu, originally equal, constant, and unchanging. Because all Buddhas at all times are detached from the characteristics of contemplation, a sūtra verse says: 'With mind purified, one has already crossed all dhyānas.' Therefore, because the mind is pure, a single beam of light shines and myriad thoughts are completely dissolved—like hanging a lamp in a dark room, or seeing the sun through dense clouds. As an ancient virtuous one’s verse says: 'How could one know that the place where one thought receives light / Is where the confusion of billions of kalpas is extinguished at this moment?' Therefore it is said: Because the Dharma has the capacity of responsive illumination, it is compared to a mirror; because the teaching has the meaning of being transmissible, it is analogized to a lamp. It can be called having the moon of wisdom enter one's bosom, or holding the numinous pearl in one's hand; penetrating the dharmadhātu, there is nothing it does not reflect. The Treatise on Talent and Destiny says: 'The mind penetrates like a precious mirror.' The commentary says: 'The mind reflects things, omitting none of the various kinds; penetrating the dark and the bright, it is identical to a precious mirror.' Again, Zhuangzi says: 'The mind of the realized man is like a mirror.' Moreover, if mundane mirrors can still illuminate a person's liver and gallbladder, how could the mind-mirror of the numinous terrace not thoroughly reflect them? In antiquity, the Qin palace used jade as a mirror to illuminate all the courtiers, and their livers, gallbladders, and internal organs were all fully manifested. Therefore an ancient said: 'Unless one travels the great ocean, one has not seen the wonder of the sun boiling the waters; unless one gazes up at Mount Tai, one has not beheld the form reaching to the clouds.' If one has not approached the mirror of the source, how could one know one's own mind, vastly encompassing empty space in its substance, and limpidly containing myriad images in its reflections? Those who do not enter through faith cannot fathom its height and depth. Therefore Master Zhenjue's song says: 'The mind-mirror is bright, / Reflecting without impediment, / Vastly pure and penetrating throughout the sands of realms; / The myriad images, densely arrayed, appear as reflections within it; / The round radiance of the one nature is neither internal nor external.' Therefore, relying on these four kinds of empty mirror meanings from the Awakening of Faith, we then extensively record the patriarchs and teachings to manifest the one mind and verify and accomplish the mirror of the source. Therefore the treatise says: 'There is a dharma that can awaken the root of faith in Mahāyāna.' 'There is a dharma' refers to the dharma of the one mind; if a person can understand this dharma, they will surely awaken a vast root of faith. Once the root of faith is established, one enters the Buddha path. Because of accomplishing the Buddha path, one is detached from the two active manifestations. What are the active manifestations? First is the active manifestation of ordinary beings, which is saṃsāra, accomplishing defiled affairs; second is the active manifestation of the two vehicles, which is nirvāṇa, losing affairs of benefit and joy. Though bondage and liberation differ, both are confused about the mirror of the source. Now, accomplishing the Buddha path, one is free from the two active manifestations, completely realizes the one mind, and possesses Mahāyāna practice. Because of great wisdom, one does not abide in saṃsāra; because of great compassion, one does not abide in nirvāṇa, acting as a single radiance and serving as a ferry across myriad paths.