宗鏡錄 12.9

12.9

答。夫心者。神妙無方。至理玄邈。三際求而罔得。二諦推而莫知。無像無名。不可以測其深廣。無依無住。不可以察其指蹤。細入無間之中。不可以言其小。大包乾象之外。不可以語其深。至道虛玄。孰能令有。幽靈不墜。孰能令無。迹分法界而非多。性合真空而非。體凝一道而非靜。用周萬物而匪勞。如如意珠天上勝寶。狀如芥粟。有大功能。淨妙五欲。七寶琳瑯。非內畜。非外入。不謀前後。不擇多少。不作麁妙。稱意豐儉。降雨瀼瀼不添不盡。利濟無窮。蓋是色法。尚能如是。豈況心神靈妙。寧不具一切法耶。故經云。佛言。一切聲聞獨覺菩薩。皆共此一妙清淨道。皆同此一究竟清淨。更無第二。我依此故。密意說言。唯有一乘。乃至譬如虛空。遍一切處。皆同一味。不障一切所作事業。如是世尊。依此諸法。皆無自性。皆同一味。不障一切聲聞緣覺。及諸大士。所修事業。寒山子詩云。余家住此號寒山。山巖栖息離煩喧。泯時萬像無痕跡。舒即周流遍大千。光影騰輝照心地。無有一法當現前。方知摩尼一顆寶。妙用無窮處處圓。還原觀云。定光顯現無念觀者。謂一乘教中白淨寶網。萬字輪王之寶珠。此珠體性明徹。十方齊照。無思成事。念者。皆從。雖現奇功。心無念慮。若人入此大妙止觀門中。無思念慮。任運成事。如彼寶珠。遠近齊照。分明顯現。廓徹虛空。不為二乘外道。塵霧煙雲之所障蔽。清涼疏云。猶一日宮。千光並照。隨舉一法。有無量門。然有二義。一約相類。如一無常門。有生老病死。聚散合離。得失成壞。三災四相。外器內身。剎那一期。生滅轉變。染淨隱顯。皆無常門。餘亦如是。二就性融。不可盡也。謂法性寂寥。雖無諸相。無相之相。不礙繁興。是以依體普現。若月入百川。尋影之月。月體不分。即體之用。用彌法界。體用交徹。故不思議。

Answer: The mind is wondrous and boundless, its ultimate principle profound and remote. Seeking it in the three times, it cannot be found; examining it through the two truths, it cannot be known. Without image and without name, its depth and breadth cannot be measured. Unreliant and unstaying, its traces cannot be observed. Entering into the spaceless, its smallness cannot be spoken of; encompassing the outside of heaven's vault, its depth cannot be described. The ultimate Way is empty and profound—who can make it exist? The subtle spirit never falls away—who can make it non-existent? Its traces divide throughout the dharmadhātu without being many; its nature unites with true emptiness without being [one]. Its substance condenses into a single Way without being static; its function pervades the myriad things without toil. It is like the cintāmaṇi, the supreme celestial jewel, shaped like a mustard seed, having great function: pure and wondrous five desires, the seven treasures in abundance; they are neither stored inside nor entered from outside, without planning beforehand or afterwards, without choosing much or little, without making coarse or fine, matching the mind's wish for abundance or scarcity, raining down copiously without adding or exhausting, giving endless benefit and relief. If even material form can be like this, how much more so the wondrous spirit of the mind—how could it not possess all dharmas? Hence the sūtra says: 'The Buddha said: All śrāvakas, pratyekabuddhas, and bodhisattvas share this single wondrous, pure path, and all share this single ultimate purity; there is no second. Relying on this, I spoke with hidden intention, saying that there is only the ekayāna... up to: For example, space pervades all places and is everywhere of one flavor, not obstructing any actions performed. Just so, World-Honoured One, relying on these dharmas being all without self-nature and all of one flavor, it does not obstruct any undertakings practiced by all śrāvakas, pratyekabuddhas, and great beings.' Master Hanshan's poem says: 'My home is here, called Cold Mountain; / Perched among mountain cliffs, apart from noise and bustle. / When vanishing, the myriad images leave no trace; / When unfolding, it flows throughout the great chiliocosm. / Rays of light leap and shine, illuminating the mind-ground; / Not a single dharma appears before it. / Only then do I know the single treasure of the maṇi: / Its wondrous function is inexhaustible, everywhere complete.' The Huanyuan guan says: 'The contemplation of non-thought manifesting the light of concentration means: the jewel of the wheel-turning king with the svastika on the pure jewel net in the teaching of the ekayāna. The substance of this jewel is bright and clear, illuminating the ten directions simultaneously. Accomplishing things without thought, whatever is wished for is fulfilled. Although manifesting wondrous efficacy, its mind has no deliberative thought. If a person enters this gateway of great, wondrous śamatha and vipaśyanā, they will be free from deliberative thought and accomplish things spontaneously, like that jewel illuminating near and far alike, distinctly manifesting, completely clear like open space, unobstructed by the dust, fog, smoke, and clouds of the two vehicles and heterodox paths.' The Qingliang commentary says: 'It is like the palace of the single sun, its thousand rays shining together; whichever single dharma is brought up, there are immeasurable gateways. Yet there are two meanings: first, in terms of similar characteristics: like the single gateway of impermanence, there are birth, old age, sickness, and death; gathering and dispersing, meeting and parting; gain and loss, formation and decay; the three disasters and the four characteristics; the external receptacle and the internal body; the moment and the lifetime; arising, ceasing, and transforming; defilement, purity, concealing, and revealing—all are gateways of impermanence; the others are also like this. Second, with respect to nature-integration, it is inexhaustible: meaning that the Dharma-nature is tranquil, and though free from all characteristics, the characteristic of having no characteristics does not obstruct manifold flourishing. Therefore, based on the substance, it universally manifests, like the moon entering a hundred rivers: tracing the moon of the reflections, the substance of the moon is not divided; the function is none other than the substance, and its function fills the dharmadhātu. Substance and function interpenetrate, and are therefore inconceivable.'