宗鏡錄 13.32

13.32

答。心是正因。雖然了照。以客塵煩惱所遮。若無智慧了因。而不能顯。古德云。智照心原。即是了因。如空與日。略有十義。以辯難思。一謂日與空。非即非離。二非住非不住。三如日善作破暗良緣。顯空之要。四雖復滅暗顯空。空無損益。五理實無損。事以推之暗蔽永除。性乃無增。空界所含。萬像皆現。六而此虛空。性雖清淨。若無日光。則有暗起。七非以虛空。空故。自能除暗。暗若除者。必假日光。八日若無空。無光無照。空若無日暗不自除。九然此暗性。無來無去。日之體相。亦不生不滅。十但有日照空。則乾坤洞曉。以智慧日。照心性空。亦復如是。釋曰。一智與心。非即非離。云何非即。以智是能照。心。是所照。能所異故。云何非離。智是心之用。用不離體故。二非住非不住。云何非住。智性離故。云何非不住。與心相應故。三智能破客塵。顯了心性。四智雖去塵現性。而心本無隱顯。五心雖本空。要盡客塵。方能普現法界。六心雖清淨。若無智光。則為客塵所蔽。七非心自空。不染客塵。塵若除者。要因智光。八智無心不照。心無智不明。九客塵。雖盡。本無來去。智雖起照。亦無生滅。十但得智光。則心性湛然寂照。法界洞朗。究竟清淨。故知萬法無修。策修而至無修。本性雖空。亦由修空而顯空。今宗鏡所錄。深有所以。只為眾生無智不修。而墮愚闇。不照心性。枉陷輪迴。若不得宗鏡之智光。何由顯於心寶。且眾生無漏智性。本自具足。以客塵所蔽。似鏡昏塵。但能知鏡本明。塵即慚盡。客塵盡處。真性朗然。如大涅槃經云。如大村外。有娑羅林。中有一樹。先林而生。足一百年。是時林主。灌之以水。隨時修治。其樹陳朽。皮膚枝葉。悉皆脫落。唯貞實在。如來亦爾。所有陳故。悉已除盡。唯有一切真實法在。所以一鉢和尚歌云。萬代金輪聖王子。只者真如靈覺是。菩提樹下度眾生。度盡眾生出生死。不生死。真丈夫。無形無相大毘盧。塵勞滅盡真如在。一顆圓明無價珠。

Answer: The mind is the direct cause (janaka-hetu). Although it perceives and illuminates, it is veiled by adventitious kleśas. Without the cognitive cause (vyañjaka-hetu) of wisdom, it cannot be revealed. An ancient master said: 'Wisdom illuminating the source of the mind is precisely the cognitive cause.' As with empty space and the sun, there are briefly ten meanings to explain what is inconceivable: First, the sun and empty space are neither identical nor separate. Second, they are neither abiding nor non-abiding. Third, just as the sun is an excellent condition for destroying darkness, it is essential for revealing space. Fourth, although it destroys darkness and reveals space, space neither decreases nor increases. Fifth, in principle there is indeed no decrease, but deduced from phenomena, dark veiling is forever eliminated; in nature there is no increase, yet all images contained in the realm of space appear. Sixth, although the nature of this empty space is pure, if there is no sunlight, darkness will arise. Seventh, it is not that empty space, because it is empty, can eliminate darkness by itself; if darkness is eliminated, it must rely on sunlight. Eighth, if the sun lacks empty space, it has no light and no illumination; if empty space lacks the sun, darkness does not eliminate itself. Ninth, yet this nature of darkness has no coming and no going; the substance and characteristics of the sun are also neither arising nor ceasing. Tenth, simply when there is the sun illuminating empty space, heaven and earth are thoroughly bright. The sun of wisdom illuminating the emptiness of mind-nature is also like this. To explain: First, wisdom and the mind are neither identical nor separate. Why are they not identical? Because wisdom is that which illuminates and the mind is that which is illuminated; subject and object are different. Why are they not separate? Wisdom is the function of the mind, and the function is not separate from the substance. Second, they are neither abiding nor non-abiding. Why are they not abiding? Because the nature of wisdom is detached. Why are they not non-abiding? Because it corresponds with the mind. Third, wisdom can destroy adventitious defilements and reveal the mind-nature. Fourth, although wisdom removes defilements and manifests the nature, the mind originally has neither concealment nor manifestation. Fifth, although the mind is originally empty, adventitious defilements must be exhausted before it can universally manifest the dharmadhātu. Sixth, although the mind is pure, if it lacks the light of wisdom, it is veiled by adventitious defilements. Seventh, it is not that the mind, being empty of itself, is not stained by adventitious defilements; if defilements are eliminated, it must rely on the light of wisdom. Eighth, wisdom without the mind does not illuminate; the mind without wisdom is not clear. Ninth, although adventitious defilements are exhausted, they originally have no coming and no going; although wisdom arises to illuminate, it is also neither arising nor ceasing. Tenth, as long as one attains the light of wisdom, the mind-nature is serene, calm, and illuminating, the dharmadhātu is thoroughly radiant, and it is ultimately pure. Therefore we know that among all dharmas there is no cultivation, yet through diligent cultivation one arrives at non-cultivation. Although original nature is empty, it is also through cultivating emptiness that emptiness is revealed. What is recorded in the present Mirror of the Source has a profound reason: it is solely because sentient beings lack wisdom and do not cultivate, falling into foolish darkness, failing to illuminate the mind-nature, and vainly sinking into saṃsāra. If they do not attain the light of wisdom of the Mirror of the Source, by what means could they reveal the jewel of the mind? Furthermore, the untainted nature of wisdom of sentient beings is originally complete in itself, but veiled by adventitious defilements, it is like a mirror dimmed by dust. As long as one knows the mirror is originally bright, the dust will gradually vanish. Where adventitious defilements are exhausted, the true nature is brilliant. As the Mahāparinirvāṇa-sūtra says: 'For example, outside a large village there was a śāla forest, and within it was a single tree that grew before the forest and had reached a hundred years of age. At that time, the master of the forest watered it and tended it in due season. That tree was old and decayed, and its bark, branches, and leaves all fell away, with only the solid core remaining. The Tathāgata is also like this: all that was old and decayed has been completely eliminated, and only all real dharmas remain.' Therefore, the song of Master Yibo says: 'The holy prince of the golden wheel for ten thousand generations / Is just this tathatā, numinous awareness; / Under the bodhi tree saving sentient beings, / Having saved all sentient beings to transcend birth and death. / Transcending birth and death, a true great man, / The formless, markless Great Vairocana; / When defilements are completely extinguished, tathatā remains, / A single round, bright, priceless pearl.'