宗鏡錄 14.3.6

14.3.6

傅大士頌云。 還原去。 何須次第求。 法性無前後。 一念一時修。 又頌云。 凡地修聖道。 果地習凡因。 恒行無所踐。 常度無度人。 真覺大師歌云。 雪山肥膩更無雜。 純出醍醐我常納。 一性圓通一切性。 一法遍含一切法。 一月普現一切水。 一切水月一月攝。 諸佛法身入我性。 我性同共如來合。 一地具足一切地。 非色非心非行業。 彈指圓成八萬門。 剎那滅却阿鼻業。 一切數句非數句。 與吾靈覺何交涉。 百門義海云。 發菩提者。 今了達一切眾生。 及塵毛等無性之理。 以成佛菩提智故。 所以於佛菩提身中。 見一切眾生成等正覺。 又眾生及塵毛等。 全以佛菩提之理成眾生故。 所以於眾生菩提中。 見佛修菩提行。 是故佛是眾生之佛。 眾生即佛之眾生。 縱有開合。 終無差別。 如是見者。 名菩提心。 起同體大悲。 教化眾生也。

Mahāsattva Fu's verse says: 'Returning to the source, / Why seek through stages? / The Dharma-nature has no before and after; / In a single thought, in a single moment, it is cultivated.' / Another verse says: 'On the worldly ground, one cultivates the noble Way; / On the fruit ground, one practices worldly causes. / Constantly walking, there is nothing trodden upon; / Constantly crossing over people who cannot be crossed over.' / Great Master Zhenjue's song says: 'Snow Mountain's rich pasture is free from impurity; / It yields pure ghee, which I constantly take. / One nature completely penetrates all natures; / One phenomenon comprehensively contains all phenomena. / One moon universally appears in all waters; / All waters' moons are subsumed in the one moon. / The dharmakāya of the Buddhas enters my nature; / My nature joins together in union with the Tathāgata. / One ground is fully endowed with all grounds; / It is not form, not citta, not karmic activity. / In the snap of a finger, eighty thousand gates are perfectly accomplished; / In a kṣaṇa, the karma of Avīci is extinguished. / All numerical propositions and non-numerical propositions— / What do they have to do with my spiritual awakening?' / The Ocean of Meanings in a Hundred Gates says: 'As for arousing bodhi: now one completely realizes the principle of naturelessness in all sentient beings and in specks of dust and hair-tips, so as to accomplish the Buddha's bodhi-wisdom. Therefore, within the Buddha's bodhi-body, one sees all sentient beings attaining equal, right awakening. Furthermore, since sentient beings, specks of dust, hair-tips, and so forth are entirely constituted as sentient beings by the principle of the Buddha's bodhi, within the bodhi of sentient beings one sees the Buddha cultivating bodhi-practices. Therefore, the Buddha is the Buddha of sentient beings, and sentient beings are the sentient beings of the Buddha. Even if there are unfolding and folding, in the end there is no distinction. One who sees thus is said to have the bodhicitta, arousing great compassion of identical substance to teach and transform sentient beings.'