宗鏡錄 13.2.3

13.2.3

又作是念。 三世所有一切諸佛。 一切佛法。 一切眾生。 一切國土。 一切世間一切三世。 一切虛空界。 一切法界。 一切語言施設界。 一切寂滅涅槃界。 如是一切種種諸法。 我當以一念相應慧。 悉知悉覺。 悉見悉證。 悉修悉斷。 然於其中。 無分別。 離分別。 無種種。 無差別。 無功德。 無境界。 非有非無。 非一非二。 以不二智。 知一切二。 以無相智。 知一切相。 以無分別智。 知一切分別。 以無異智知一切異。 以無差別智。 知一切差別。 以無世間智。 知一切世間。 以無世智。 知一切世。 以無眾生智。 知一切眾生。 以無執著智。 知一切執著。 以無住處智。 知一切住處。 以無雜染智。 知一切雜染。 以無盡智。 知一切盡。 以究竟法界智。 於一切世界示現身。 以離言音智。 示不可說言音。 以一自性智。 入於無自性。 以一境界智。 現種種境界。 知一切法不可說。 而現大自在言說。 證一切智地。 為教化調伏一切眾生故。 於一切世間示現大神通變化。 是為第十無下劣心。 如上微細剖析理事根源。 方見全佛之眾生。 惺惺不昧。 全眾生之佛。 歷歷無疑。 悟本而似達家鄉。 得用而如親手足。 云何迷真抱幻。 捨實憑虛。 辜負己靈沈埋家寶。 高推上聖。 自鄙下凡。 都為但誦空文。 未窮實義。 唯記即心是佛之語。 親省何年。 只學萬法唯識之言。 誰當現證。 既乖教觀。 又闕明師。 雖稱紹隆。 但成自誑。 宗鏡委細。 正為斯人。 使了其義而識其心。 披其文而見其法。 感諸聖苦口。 愧先賢用心。 覽卷方知。 終不虛謬。 如高拂雲霧。 豁覩青天。 似深入龍宮。 親逢至寶。 始悟從來未諦。 學處麁浮。 可驗時中。 全無力量。 未到實地。 莫言其深。 未至劬勞。 莫言其苦。 唯當見性。 可以息言。 且諸聖所以垂言教者。 普為生盲凡夫。 令不著生死。 眇目二乘。 令不住涅槃。 夜視小菩薩。 令捨於權乘。 羅縠。 別菩薩。 令不執教道。 此為未知有自心。 即具如是廣大神德。 無邊妙用者。 分明開示。 令各各自知。 十方諸佛。 莫不承我威光。 一切異生。 莫不賴我恩力。 勸生忻慕。 進道弘修。 破一微塵。 出大千經卷。 然後以定慧力。 內外莊嚴。 發起本妙覺心。 真如相用。 似磨古鏡。 如瑩神珠。 光徹十方。 影透法界。 無令一小含識。 不承此光。 猶如善財。 一生可辦。 又如龍女。 親獻靈山。 如來印可。 故云我獻寶珠。 世尊納受。 是事疾不。 答言。 甚疾。 女言。 以汝神力。 觀我成佛。 復速於此。 是知纔悟此法。 因果同時。 成道度生。 不出一剎那之際。 如法華經信解品云。 疾走往捉。 又譬喻品云。 其疾如風。 豈滯多生抂修功行。 有如是速疾念念相應之力。 而不肯承當。 故諸聖驚嗟。 廣為開演。 布八教網。 備三乘車。 大小俱收。 權實並載。 提携誘引。 密赴機宜。 或見或聞。 而前而後。 悉令入此一乘金剛寶藏。 以為究竟。 如方便品中。 引。 十方三世諸佛。 皆以無量無數方便。 種種因緣。 譬喻言詞。 而為眾生演說諸法。 是法皆為一佛乘故。 是諸眾生。 從佛聞法。 究竟皆得一切種智。 則不可迷諸佛方便門。 執其知解。 領成現之語。 起法我之心。 如般若經中。 佛言。 我於一切法無所執故。 得常光一尋。 身真金色。 是以但於人法二執俱亡。 一道常光自現。 還同釋迦。 親證金色之身。 所以諸佛教門。 皆為顯宗破執。 依前住著。 反益迷心。 如熱金丸。 執則燒手。 令甘露聖教。 出苦良緣。 若遇斯人。 有損無益。 如方便品偈云。 舍利弗當知。 諸佛法如是。 以萬億方便。

"He also forms this thought: 'All the buddhas of the three times, all the buddhadharmas, all sentient beings, all lands, all worlds, all three times, all realms of space, all dharmadhātus, all realms of verbal designation, and all realms of quiescent nirvāṇa—all such various dharmas, I shall, with wisdom corresponding [to them] in a single thought-moment, fully know and fully awaken to, fully see and fully realize, fully cultivate and fully sever. Yet within them, there is no conceptual discrimination, free from conceptual discrimination; there is nothing various, no distinctions, no merit, and no objective realm; they are neither existent nor nonexistent, neither one nor two. By means of non-dual wisdom, I know all duality. By means of formless wisdom, I know all forms. By means of non-discriminating wisdom, I know all conceptual discriminations. By means of wisdom without difference, I know all differences. By means of wisdom without distinctions, I know all distinctions. By means of wisdom free from the world, I know all worlds. By means of wisdom free from worldly [knowledge], I know all times. By means of wisdom free from [the concept of] sentient beings, I know all sentient beings. By means of wisdom free from clinging, I know all clingings. By means of wisdom without an abode, I know all abodes. By means of wisdom free from defilement, I know all defilements. By means of inexhaustible wisdom, I know all exhaustion. By means of wisdom of the ultimate dharmadhātu, I manifest bodies in all worlds. By means of wisdom transcending speech, I display inexpressible sounds. By means of wisdom of the one intrinsic nature, I enter into the absence of intrinsic nature. By means of wisdom of the one objective realm, I manifest various objective realms. Knowing that all dharmas are inexpressible, I manifest discourses of great sovereignty. Having realized the stage of all-knowledge, in order to teach and tame all sentient beings, I display great spiritual powers and transformations in all worlds.' This is the tenth, the non-inferior mind."

As minutely analyzed above regarding the source of principle and phenomena, only then is it seen that sentient beings who are completely the Buddha are alert and unobscured, and the Buddha who is completely sentient beings is distinct and without doubt. Awakening to the root is like arriving at one's home village; attaining its function is like [moving] one's own hands and feet. How can one be deluded about the real and cling to the illusory, abandoning the actual to rely on the void, disappointing one's own spiritual [nature] and burying the family treasure, exalting the supreme sages from afar while despising oneself as an inferior ordinary being? All this is simply because they merely recite empty texts without plumbing the real meaning. Merely memorizing the words "the mind itself is the Buddha," in what year will they personally realize it? Only learning the saying that "the ten thousand dharmas are consciousness-only," who will actually realize it in the present? Having transgressed both doctrine and contemplation, and lacking an enlightened teacher, though claiming to carry on and magnify [the tradition], they merely deceive themselves. The minute details of the Mirror of the Source are precisely for such people: to enable them to understand its meaning and know their own citta, to open its texts and see its Dharma, feeling gratitude for the earnest words of the sages and feeling shame before the intentions of the ancient worthies. Only upon reading these fascicles will they know that it is ultimately not empty or false—like high [winds] sweeping away clouds and mist to suddenly behold the blue sky, or like going deep into the dragon palace to personally encounter the supreme jewel. Then they begin to realize that they had never before been discerning, that their studies were crude and superficial, and they can verify that at all times they entirely lacked strength. Before reaching the real ground, do not speak of its depth; before arriving at toil, do not speak of its hardship. Only when one sees the nature can speech be brought to rest.

Furthermore, the reason the sages handed down their teachings was universally for the born-blind ordinary beings, to keep them from clinging to birth and death; for the one-eyed [followers of] the two vehicles, to keep them from abiding in nirvāṇa; for the small bodhisattvas of nocturnal vision, to make them renounce the provisional vehicles; and for the separate bodhisattvas [veiled by thin] silk gauze, to keep them from clinging to the doctrinal path. For those who do not yet know that their own citta already possesses such vast spiritual virtue and boundless wondrous function, they clearly revealed it to let each personally know it. There are none among the buddhas of the ten directions who do not inherit my majestic radiance, and none among all ordinary beings who do not rely on my gracious power. They encourage them to arouse longing and advance in the Path through extensive cultivation, breaking a single fine dust-mote to produce a scripture of the great chiliocosm. Then, through the power of concentration and wisdom, adorning themselves inside and out, they bring forth the fundamentally wondrous enlightened citta and the characteristics and functions of tathatā—like polishing an ancient mirror, or like burnishing a spiritual pearl, its light piercing the ten directions and its reflections penetrating the dharmadhātu, not letting a single small sentient being fail to receive this light. It is just as with Sudhana, for whom it could be accomplished in a single lifetime; or again like the dragon girl, who personally made an offering on Mount Gṛdhrakūṭa and received the Tathāgata's seal of approval. Therefore it says: "I offered the precious pearl and the World-Honoured One accepted it. Was this rapid or not?" The reply was: "Extremely rapid." The girl said: "By your spiritual power, watch me attain buddhahood even faster than this!" From this we know that as soon as one awakens to this Dharma, cause and effect are simultaneous; attaining the Path and saving sentient beings do not exceed the span of a single thought-moment. As the "Belief and Understanding" chapter of the Lotus Sūtra says: "Run swiftly to catch him"; and the "Parable" chapter says: "It is swift as the wind." How could one linger through many lifetimes vainly cultivating meritorious practices? Possessing such swift power of thought-moment-to-thought-moment correspondence, yet unwilling to undertake it—therefore the sages sighed in astonishment and extensively expounded it, casting the net of the eight teachings and preparing the carriages of the three vehicles, gathering both the great and the small, conveying both the provisional and the real, guiding and enticing, secretly meeting capacities and dispositions, whether seen or heard, whether before or after, all to cause them to enter this one vehicle's diamond treasury as the ultimate.

As cited in the "Expedient Means" chapter: "The buddhas of the ten directions and the three times all use immeasurable, countless expedient means, various causes and conditions, parables, and verbal expressions to expound all dharmas for sentient beings. These dharmas are all for the sake of the one Buddha-vehicle. All these sentient beings, hearing the Dharma from the buddhas, ultimately all attain all-knowledge (sarvākārajñatā)." Thus one must not be deluded by the expedient doors of the buddhas, clinging to intellectual understanding, taking literally the words of ready-made [teachings], and giving rise to the mind of grasping at phenomena and self. As in the Prajñā sūtra, the Buddha said: "Because I have no grasping toward any dharma, I attained a constant radiance of one fathom and a body of genuine golden colour." Therefore, only when both self-grasping and grasping at phenomena are wiped away does the one ray of constant radiance naturally appear, just as Śākyamuni personally verified the golden body. Thus the doctrinal teachings of all buddhas are all intended to reveal the source and destroy attachments. If one abides and clings as before, it instead augments the deluded mind—like a hot iron ball, if you grasp it, it burns your hand. It causes the amṛta of the sacred teachings, the excellent conditions for escaping suffering, to be of harm rather than benefit when encountered by such a person. As the verse in the "Expedient Means" chapter says: "Śāriputra, you should know / that the dharmas of all buddhas are like this: / with ten thousand kotis of expedient means,