宗鏡錄 11.5

11.5

答曰。是道皆入一道中。所謂諸法實相。初學有種種別。後皆同一無有差別。譬如劫盡燒時。一切所有。皆同虛空。故知越此弘修。絕進步之地。離斯方便。無成佛之期。乃至從初得道。畢至涅槃。於中能化所化。師弟始終。本末同時。機應一際。俱不出自心矣。如台教云。心王即如來。心數即弟子。但眾生剎那相續。日夜常生無量百千眾生。心王十數邪。一切法邪。魔眷屬也。心王十數正。則一切法正。今時學道行人。須善得此意。若修智慧。但當內起慧數思惟分別。因此發半滿智慧。自行化他。即同舍利弗。莊嚴雙樹也。如是一一約心數行成。化十弟子。一一之行。顯由心也。若能諦觀心性。即是見佛性。住大涅槃。即同如來。具足莊嚴娑羅雙樹也。若觀行心明者。見心王。即是法王。心數即大弟子。莊嚴雙樹之義。猶如眼見。問。台宗觀心語密。疏豈盡心。還原集云。法華經云。受持行誰經。稱揚何佛道。華嚴經云。色經論。受想行識經論。若隨自意語。亦得云。眼經論。耳鼻舌身意。貪嗔癡經論。所以然者。經云。知眼無生無自性。說空寂滅無所有。六根同此經。經只是法。知眼空法。即眼經論。耳。空法。即是耳。經論。諸界亦爾。道理必須實照。不可虛談為自欺也。行住坐臥。受持陰界入。為行誰經。於色上發智。即是受行色經。乃至隨一切處。悟即是受持一切處經。是乘從三界中出。至薩婆若中住。以不動故。即是其義。若堅信深思。則如法住。經云。如法住者。如彼六根性空法。而假言住也。稱揚何佛道者。瓔珞經云。實智性為法身。若見實性。即是稱揚法身佛。聞身有實性。即於陰界入。得空三昧。六度七覺。三賢十地妙覺等。以報前功。即是稱揚報身佛。得前諸法。應眾生身。即是稱揚應身佛。此則於身內。一念見三佛。眾生不觀察。雖近而不見。大集經云。無出之出。是名佛出。無禪之禪。是名正禪。無脫之脫。是名正脫。魔逆經云。魔請文殊解縛。文殊云。無人縛汝。汝自想為縛也。魔即語云。我畢竟永不解脫。經云。本自無縛。其誰求解。若使法界有繫縛者。我即解脫。此真實不生不滅也。當於心行中求。無智人中。莫說此經。恐生邪見。藥反成病。知離名為法。覺法名為佛。知離者。色性離。受想行識亦自離。從一性空法。而假出三寶之名。黃蘗和尚云。爾若擬著一法。印早成也。印著有。四生文出來。印著空即空界無想文現。如今但知決定不印一切物。此印與虛空不一不異。虛空不空。本印不有。見十方虛空世界諸佛出世。如電一種。觀一切蠢動。如響一種。千經萬論。只說汝之一心。一切法不生不滅。即是大涅槃果。所以道。果滿菩提。圓華開世界起。故知菩提果滿。結自心華。世界緣興。始於識浪。如昔有東國元曉法師。義相法師。二人同來唐國尋師。遇夜宿荒。止於塚內。其元曉法師。因渴思漿。遂於坐側。見一泓水。掬飲甚美。及至來日觀見。元是死屍之汁。當時心惡。吐之。豁然大悟。乃曰。我聞佛言。三界唯心。萬法唯識。故知美惡在我。實非水乎。遂却返故園廣弘至教。故知無有不達此者。頓息遊心。任負笈携囊。廣歷三乘之學肆。縱尋師訪友。遍參法界之禪扃。若欲絕學栖神。究竟應須歸於宗鏡。如大涅槃經云。佛言。云何菩薩信順一實。菩薩了知一切眾生。皆歸一道。一道者。謂大乘也。釋曰。大乘者。所言大者。即眾生心性。能包能遍。至小無內。無一塵而能入。至大無外。無一法而不含。所言乘者。以運載為義。能運行人。直至薩婆若海。是知此海不遙。心寶常現。則趙璧非貴。隋珠未珍。善友徒泛滄波。卞和虛傳荊岫。若入宗鏡。不動神情。剎那之間。其寶自現。何須遍參法界。廣歷叢林。當親悟時。實非他得。如寒山子詩云。昔年曾入大海中。為探摩尼誓懇求。直到龍宮深密藏。金關鎖斷鬼神愁。龍王守護安身裏。寶劍星寒勿處搜。賈客却歸門內去。明珠元在我心頭。杜順和尚偈云。遊子謾波波。巡山禮土坡。文殊只者是。何處覓彌陀。石鞏和尚弄珠吟云。如意珠。大圓鏡。亦有中人喚作性。分身百億我珠分。無始本淨如今淨。日用真珠是佛陀。何勞逐物浪波波。隱顯即今無二相。對面看珠識得麼。

It answers: "These paths all enter into the one path, namely, the true characteristic of all phenomena. For beginners there are various distinctions, but ultimately all are identical and without distinction. It is just as when the kalpa is consumed by fire: everything that exists becomes identical with empty space." Thus we know that if one bypasses this vast practice, there is no ground for advancing; if one departs from these expedient means, there will be no time of achieving buddhahood. Hence, from the initial attainment of the path straight through to nirvāṇa, therein the converter and the converted, teacher and disciple from beginning to end, root and branch are simultaneous; capacity and response are of a single limit—neither departs from one's own mind. As the Tiantai teachings state: "The mind-king is the Tathāgata; the mental factors are the disciples. But in the moment-to-moment continuity of sentient beings, countless hundreds of thousands of sentient beings are constantly generated day and night. If the ten mental factors of the mind-king are perverse, then all phenomena are perverse, being the retinue of Māra. If the ten mental factors of the mind-king are correct, then all phenomena are correct. Practitioners who study the path in the present day must properly grasp this meaning. If one cultivates wisdom, one should only inwardly give rise to the mental factor of wisdom, reflecting and discerning. Because of this, half-and-full wisdom arises, practicing for oneself and converting others, which is equivalent to Śāriputra adorning the twin trees. In this way, when the practices are accomplished in terms of each of the mental factors, converting the ten disciples, the practice of each one clearly arises from the mind. If one can accurately contemplate mind-nature, this is seeing the Buddha-nature and abiding in great nirvāṇa, which is equivalent to the Tathāgata fully adorning the śāla twin trees. If the mind of contemplative practice is clear, seeing the mind-king is seeing the Dharma King, and the mental factors are the great disciples; the meaning of adorning the twin trees is as if seen before one's eyes." Question: "The Tiantai school's contemplation of mind uses esoteric speech; how could the commentaries exhaust the mind?" The Huanyuan ji states: "The Lotus Sūtra says: 'Whose sūtra do you uphold and practice? Which Buddha's path do you extol?' The Avataṃsaka Sūtra speaks of: 'The sūtras and treatises of form, the sūtras and treatises of feeling, perception, formations, and consciousness.' If speaking according to one's own mind, one might also say: 'The sūtras and treatises of the eye; the sūtras and treatises of ear, nose, tongue, body, and mental faculty, of greed, anger, and delusion.' Why is this so? The sūtra says: 'Know that the eye is unarisen and without intrinsic nature; it is described as empty, tranquil, and non-existent.' The six sense faculties are identical with this sūtra. 'Sūtra' is simply 'phenomenon'. Knowing that the eye is an empty phenomenon is the sūtra and treatise of the eye. The empty phenomenon of the ear is the sūtra and treatise of the ear. The various dhātus are also like this. The principle must be genuinely illuminated; it cannot be made into empty talk to deceive oneself. In walking, standing, sitting, and lying down, in upholding the aggregates, dhātus, and sense bases—whose sūtra is being practiced? Producing wisdom regarding form is upholding and practicing the sūtra of form. And so on, adapting to all places, awakening is upholding the sūtras of all places. This vehicle emerges from the three realms and abides in sarvajñā; because it is unmoving, that is its meaning. If one believes firmly and reflects deeply, then one abides according to the Dharma. The sūtra says: 'To abide according to the Dharma means, like the phenomena of the nature of the six sense faculties being empty, to provisionally speak of abiding.' As for 'extolling which Buddha's path': The Yingluo jing says: 'The nature of real wisdom is the dharmakāya.' If one sees the real nature, this is extolling the dharmakāya Buddha. Hearing that the body has the real nature, one then attains the samādhi of emptiness in the aggregates, dhātus, and sense bases, the six pāramitās, the seven factors of awakening, the three ranks of worthies, the ten grounds, wonderful awakening, and so forth; as recompense for prior merit, this is extolling the saṃbhogakāya Buddha. Attaining the aforementioned phenomena and responding to the bodies of sentient beings is extolling the nirmāṇakāya Buddha. This is to see the three Buddhas in a single thought within one's body. Sentient beings do not contemplate this; though close, they do not see them. The Mahāsaṃnipāta Sūtra says: 'The emergence of no emergence is called the emergence of the Buddha; the meditation of no meditation is called correct meditation; the release of no release is called correct release.' The Mo ni jing states: 'Māra requested Mañjuśrī to untie his bonds. Mañjuśrī said: "No one binds you; you yourself imagine that you are bound." Māra then said: "I shall ultimately never be liberated." The sūtra says: "Originally there are no bonds; who seeks liberation? If the dharmadhātu had any binding ties, then I would be liberated. This is truly unarisen and unceasing. You should seek it within the activity of the mind. Do not speak of this sūtra among people lacking wisdom, for fear that they will produce wrong views, and the medicine will instead turn into illness."' Knowing detachment is called the Dharma; awakening to the Dharma is called the Buddha. As for 'knowing detachment': the nature of form is detached, and feeling, perception, formations, and consciousness are also naturally detached. From the single phenomenon of the emptiness of nature, the names of the Three Jewels are provisionally produced. Venerable Huangbo said: 'If you intend to attach to a single phenomenon, the seal has already been stamped. If it is stamped on existence, the patterns of the four modes of birth appear; if it is stamped on emptiness, the patterns of the empty realm of non-conceptualization manifest. Now, just know with certainty not to stamp upon any thing. This seal is neither identical with nor different from empty space. Empty space is not empty; the original seal does not exist. Seeing the Buddhas of the ten directions' empty space worlds appearing in the world is just like lightning; contemplating all crawling creatures is just like an echo. The thousands of sūtras and tens of thousands of treatises speak only of your one mind. All phenomena are neither arisen nor extinguished; this is the fruit of great nirvāṇa. Therefore it is said: "The fruit is full in bodhi; the round flower opens and the worlds arise." Thus we know that the fullness of the fruit of bodhi ripens from the flower of one's own mind, and the conditioned arising of worlds begins from the waves of consciousness.' For example, in the past there were the Dharma Masters Wonhyo and Uisang of the Eastern Land. The two traveled together to the Tang dynasty to seek a master. Encountering nightfall, they lodged in the wilderness, staying inside a tomb. Dharma Master Wonhyo, longing for a drink because of thirst, found a pool of water beside his seat; scooping it up, he drank, finding it very sweet. When the next day arrived and he looked at it, it was actually the fluids of a dead corpse. At that moment, his mind was revulsed, and he vomited; thereupon he had a great awakening, and said: 'I have heard the Buddha say: "The three realms are mind-only; the ten thousand phenomena are consciousness-only." Thus I know that sweet and foul reside in me; they are truly not in the water!' He then returned to his homeland to widely propagate the supreme teaching. Thus we know that there is no one who does not arrive at this. One abruptly ceases the wandering mind. Even if one shoulders book-boxes and carries satchels, widely roaming the schools of the three vehicles, or even if one seeks teachers and visits companions, comprehensively calling upon the Chan chambers throughout the dharmadhātu—if one wishes to abandon learning and rest the spirit, one must ultimately return to the mirror of the source. As the Mahāparinirvāṇa Sūtra says: 'The Buddha said: "How does a bodhisattva faithfully conform to the one reality? A bodhisattva completely understands that all sentient beings return to the one path. The one path refers to the Great Vehicle."' Commentary: 'As for the Great Vehicle: what is called "great" is the mind-nature of sentient beings. It can encompass and pervade: at its smallest it has no interior, such that not a single dust mote could enter it; at its largest it has no exterior, such that not a single phenomenon is not contained by it. What is called "vehicle" takes transport as its meaning; it can transport practitioners straight to the ocean of sarvajñā. From this we know that this ocean is not far; the jewel of the mind is always present. Then the jade of Zhao is not precious, and the pearl of Sui is not rare; Good Friend vainly sailed the blue waves, and Bian He untruthfully reported on the Jing mountains. If one enters the mirror of the source without stirring mind and spirit, in a single instant that jewel manifests of itself. Why must one comprehensively call upon the dharmadhātu and widely traverse the monasteries? When personally awakened, it is truly not attained from another.' As the poem of Cold Mountain (Hanshan) says: / 'In years past I entered the great sea, / making a fervent vow to search for the maṇi jewel. / Straight to the deep secret treasury of the dragon palace I went; / the gold gates locked tight, even ghosts and spirits grieved. / The Dragon King guarded it, keeping it within his body; / the treasure-sword's stars were cold, nowhere to search for it. / The merchant returned inside his own gates: / the bright pearl had been in my mind all along!' / The verse of Venerable Dushun says: / 'The wanderer toils in vain, / trekking mountains and bowing to earthen mounds. / Mañjuśrī is just this; / where else will you look for Amitābha?' / Venerable Shigong's "Song on Playing with the Pearl" says: / 'The wish-fulfilling jewel, the great round mirror— / some people also call it the nature. / Manifesting hundreds of millions of bodies, my jewel is partitioned; / fundamentally pure from beginninglessness, it is pure just as it is now. / The daily-used true pearl is the Buddha; / why labor to chase after objects in vain toil? / Hidden and revealed right now without two characteristics, / looking face to face at the pearl, do you recognize it?'