宗鏡錄 100.13

100.13

如上所引祖教。委細披陳。可以永斷纖疑。圓成大信。若神珠在掌。寶印當心。諸佛常現目前。法界不離言下。是以從初標宗。於一心演出無量名義。無量名義。不出理智。非理不智。故理外無智。非智不理。故智外無理。亦攝智從理。離體無用。攝用歸體。體性自離。故體即非體。即一切法。如虛空性。空性亦空。畢竟寂滅。斯滅亦滅。不知以何言故。強名之無盡真心耳。今還攝無量義海。總歸一句。乃至無句。一字一點。卷舒自在。不動一心。究竟指歸。言思絕矣。又此乃是內證自心。真性。絕待。無依平等法門。如華嚴疏鈔云。悟一切法。自性平等者。入於諸法真實之性故。謂真實性中。無差別相。無種種相。無無量相。萬法一如。何有不等。此真實性。依何立故。復次明燈無依法。所謂不依於色。不依於空。若萬法依空。空無所依。今萬法依真。真無所依。即無依印法門。故捨離世間。世間即有種種差別。斯則性尚不立。何況於相。亦不依空立色。亦不依色立空。亦無異無不異。無即無不即。斯見即絕。強名內證爾。

The teachings of the patriarchs cited above have been set forth in full detail, whereby minute doubts may be severed forever and great faith may be completely established. It is like having a divine jewel in one's palm or a precious seal facing one's chest: all Buddhas constantly manifest before one's eyes, and the dharmadhātu does not depart from the spoken word. For this reason, setting forth the source from the beginning, countless names and meanings have been expounded from the one mind. The countless names and meanings do not go beyond principle and cognition. Without principle there is no cognition, so outside principle there is no cognition; without cognition there is no principle, so outside cognition there is no principle. One also subsumes cognition into principle: apart from substance there is no function. Subsuming function into substance, the nature of substance is fundamentally free [from concepts]; thus substance is itself non-substance. It is identical to all dharmas, like the nature of empty space: the nature of space is also empty, ultimately quiescent, and this extinction is also extinguished. Not knowing what words to use, it is forcibly designated as the inexhaustible true citta. Now, gathering back the ocean of countless meanings, they all return to a single sentence, even to no sentence; to a single character and a single dot, rolling up and expanding at will, without moving the one mind. As the ultimate destination, words and thoughts are extinguished. Moreover, this is the Dharma-gate of the internal realization of one's own citta—the true nature, non-dual, without reliance, and equal. As the Commentary and Subcommentary on the Avataṃsaka says: '"Awakening to the equality of the intrinsic nature of all dharmas" means entering the true nature of all dharmas. That is to say, within the true nature there are no differentiated characteristics, no manifold characteristics, and no immeasurable characteristics. The ten thousand dharmas are as one; how could there be inequality? Upon what is this true nature established? Furthermore, the bright lamp is the unsupported Dharma, namely: not relying on form, and not relying on emptiness. If the ten thousand dharmas rely on emptiness, emptiness has nothing upon which to rely. Now the ten thousand dharmas rely on the true, and the true has nothing upon which to rely: this is the Dharma-gate of the seal of non-reliance. Therefore, one abandons the worldly, for the worldly has manifold distinctions. This being so, even the nature is not established, how much less characteristics? Nor is form established relying on emptiness, nor is emptiness established relying on form; there is neither difference nor non-difference, neither identification nor non-identification. Such views are instantly cut off; it is forcibly termed internal realization.'