宗鏡錄 15.3.2

15.3.2

約三觀四教十如十乘。 一念三千等。 於此迹門。 論其十妙。 若知迹門尚妙。 本門可知。 遂撮略色心不二等十門。 明權實之宗。 辯能所之化。 故云。 為實施權。 則不二而二。 開權顯實。 則二而不二。 斯則始終明不二。 十門者。 一色心不二門者。 且十如鏡乃至無諦。 一一皆有總別二意。 總在一念。 分別色心。 何者。 初十如中。 相唯在色。 性唯在心。 體力作緣。 義兼色心。 因果唯心。 報唯約色。 十二因緣。 苦業兩兼。 惑唯在心。 四諦。 則三兼色心。 滅唯在心。 二諦三諦。 皆俗具色心。 真中唯心。 一實諦及無諦。 准此可見。 既知別已。 攝別入總。 一切諸法。 無非心性。 一性無性。 三千宛然。 當知心之色心。 即心名變。 變名為造。 造謂體用。 是則非色非心。 而色而心。 唯色唯心。 良由於此。 故知但識一念。 遍見己他生佛。 他生他佛。 尚與心同。 況己心生佛。 寧乖一念。 故彼彼境法。 差而不差。 二內外不二門者。 凡所觀境。 不出內外。 外謂託彼依正色心。 即空假中。 即空假中妙故。 色心體絕。 唯一實性。 無空假中。 色心宛然。 豁同真淨。 無復眾生七方便異。 不見國土淨穢差品。 而帝網依正。 終自炳然。 所言內者。 先了外色心一念無念。 唯內體三千即空假中。 是則外法全為心性。 心性無外。 攝無不周。 十方諸佛法界有情。 性體無殊。 一切咸遍。 誰云內外色心己他。 此即用向色心不二門成。 三修性不二門者。 性德只是界如一念。 此內界如。 三法具足。 性雖本爾籍智起修。 由修照性。 由性發修。 在性則全修成性。 起修則全性成修。 性無所移。 修常宛爾。 修又二種。 順修逆修。 順謂了性為行。 逆謂背性成迷。 迷了二心。 心雖不二。 逆順二性。 性事恆殊。 可由事不移心。 則令迷修成了。 故須一期迷了。 照性成修。 見性修心。 二心俱泯。 又了順修對性。 有離有合。 離謂修性各三。 合謂修二性一。 修二各三共發性三。 是則修雖具九。 九只是三。 為對性明修。 故合修為二。 二與一性。 如水為波。 二亦無二亦無波水。 應知性指三障。 是故具三。 修從性成。 成三法爾。 達無修性。 唯一妙乘。 無所分別。 法界洞朗。 此由內外不二門成。 四因果不二門者。 眾生心因。 既具三軌。 此因成果。 名三涅槃。 因果無殊。 始終理一。 若爾因德已具。 何不住因。 但由迷因。 各自謂實。 若了迷性。 實唯住因故。 久研此因。 因顯名果。 只緣因果理一。 用此一理為因。 理顯無復果名。 豈可仍存因號。 因果既泯。 理性自忘。 只由忘智親疎。 致使迷成厚薄。 迷厚薄故強分三惑。 義開六即。 名智淺深。 故如夢勤加。 空冥惑絕。 幻因既滿。 鏡像果圓。 空像雖即義同。 而空虛像實。 像實。 故稱理本有。 空虛故迷轉成性。 是則不二而二。 立因果殊。 二而不二。 始終體一。 若謂因異果。 因亦非因。 曉果從因。 因方剋果。 所以三千在理。 同名無明。 三千果成。 咸稱常樂。 三千無改。 無明即明。 三千並常。 俱體俱用。 此以修性不二門成。 五。 染淨不二門者。 若識無始即法性為無明。 故可了。 今無明為法性。 法性之與無明。 遍造諸法。 名之為染。 無明之與法性。 遍應眾緣。 號之為淨。 濁水清水。 波濕無殊。 清濁雖即。 由緣而濁成本有。 濁雖本有。 而全體是清。 以二波理通。 舉體是用故。 三千因果。 俱名緣起。 迷悟緣起。 不離剎那。 剎那性常。 緣起理一一理之內。 而分淨穢。 別則六穢四淨。 通則十通淨穢。 故知剎那。 染體悉淨。 三千未顯。

This is treated in terms of the three contemplations, the four teachings, the ten suchnesses, the ten vehicles, the three thousand [realms] in a single thought-moment, and so forth, discussing their ten subtleties in this trace-gate. If one understands that the trace-gate is already subtle, the fundamental gate can be known. Thereupon, the ten gates—such as the non-duality of form and citta—are summarized to illuminate the source of provisional and real and to discern the transformation between transformer and transformed. Thus it is said: 'Administering the provisional for the sake of the real, the non-dual becomes dual. Opening the provisional to reveal the real, the dual is non-dual.' This, then, illuminates non-duality from beginning to end.

As for the ten gates:
First is the gate of the non-duality of form and citta. As for [the perspectives from] the mirror of the ten suchnesses up to the truthless, each and every one has the two meanings of universal and distinct. The universal resides in a single thought-moment; the distinct differentiates form and citta. How so? In the initial ten suchnesses, 'characteristic' resides solely in form; 'nature' resides solely in citta; 'substance', 'power', 'action', and 'condition' in meaning partake of both form and citta; 'cause' and 'effect' are solely citta; 'retribution' is treated solely in terms of form. In the twelve links of dependent origination, suffering and karma partake of both, while delusion resides solely in citta. In the four truths, three partake of form and citta, while cessation resides solely in citta. In the two truths and three truths, the conventional always possesses form and citta, while the ultimate and the middle are solely citta. The single real truth and the truthless can be understood by analogy to this. Having understood the distinct, one subsumes the distinct into the universal: all phenomena are nothing other than the nature of citta. The single nature is devoid of nature, yet the three thousand [realms] are distinctly present. One should know that the form and citta of citta are named 'transformation' in terms of citta; transformation is named 'creation'; creation refers to substance and function. Thus, being neither form nor citta, they are nonetheless form and citta; being exclusively form and exclusively citta truly stems from this. Therefore, one knows that by merely cognizing a single thought-moment, one ubiquitously sees self and other, sentient beings and buddhas. Other beings and other buddhas are still identical with citta; how much more so the beings and buddhas of one's own citta—how could they diverge from a single thought-moment? Hence, those various objective phenomena are differentiated and yet not differentiated.

Second is the gate of the non-duality of internal and external. All objects contemplated do not go beyond internal and external. 'External' refers to relying on those external environments and bodies, form and citta, as identical to emptiness, the provisional, and the middle. Because their being identical to emptiness, the provisional, and the middle is subtle, the substance of form and citta is transcended: there is only the single real nature, without emptiness, provisional, or middle, yet form and citta are distinctly present, expansively identical to true purity. There are no longer the distinctions of sentient beings' seven expedient means, nor does one see differing grades of pure and defiled lands; yet the environment and body of Indra's net remain distinctly radiant throughout. What is termed 'internal' means first understanding that external form and citta in a single thought-moment are devoid of thought, and only the internal substance of the three thousand is identical to emptiness, the provisional, and the middle. Thus, external phenomena are entirely the nature of citta. The nature of citta has no exterior; there is nothing it does not encompass. The substance of the nature of the buddhas and sentient beings of the dharmadhātu in the ten directions is without difference, completely pervading all. Who can speak of internal and external, form and citta, self and other? This is accomplished by employing the preceding gate of the non-duality of form and citta.

Third is the gate of the non-duality of cultivation and nature. The virtue of nature is simply the realms and suchness in a single thought-moment. This internal realm-and-suchness is fully endowed with the three dharmas. Although nature is fundamentally thus, it relies on wisdom to initiate cultivation; by cultivation one illuminates nature, and from nature one generates cultivation. When in nature, cultivation in its entirety constitutes nature; when initiating cultivation, nature in its entirety constitutes cultivation. Nature undergoes no displacement, yet cultivation is ever distinct. Cultivation is also of two kinds: conforming cultivation and adverse cultivation. 'Conforming' means understanding nature to perform practice; 'adverse' means turning one's back on nature to generate delusion. Although the two cittas of delusion and understanding are non-dual, the two natures of adverse and conforming—nature and phenomenon—are ever distinct. Because phenomena do not displace citta, one can cause the cultivation of delusion to become understanding. Therefore, throughout the duration of delusion and understanding, one must illuminate nature to accomplish cultivation; when one sees nature and cultivates citta, both cittas are dissolved. Furthermore, understanding conforming cultivation in relation to nature involves separation and combination. 'Separation' means cultivation and nature each have three; 'combination' means cultivation has two and nature has one. The two [aspects] of cultivation each have three, together generating the three of nature. Thus, although cultivation possesses nine, the nine are simply three. In order to clarify cultivation in relation to nature, cultivation is combined into two. The two and the single nature are like water becoming waves: the two are also without duality, and there are neither waves nor water. One should know that nature points to the three obstacles, and for this reason possesses three. Cultivation is accomplished from nature, and its accomplishment of three is naturally so. Penetrating that there is neither cultivation nor nature, there is only the single subtle vehicle, without any differentiation, and the dharmadhātu is brilliantly clear. This is accomplished by the gate of the non-duality of internal and external.

Fourth is the gate of the non-duality of cause and effect. Since the citta-cause of sentient beings is endowed with the three tracks, this cause becoming effect is called the three nirvāṇas. Cause and effect are without difference; beginning and end are one in principle. If so, since the virtues of the cause are already complete, why not abide in the cause? It is only because of delusion regarding the cause that each [being] deems it real. If one understands the nature of delusion, it really only abides in the cause; therefore, by long-term investigating this cause, when the cause is revealed it is called the effect. It is solely because cause and effect are one in principle that this single principle is used as the cause. When the principle is revealed, the name 'effect' no longer remains; how could the designation 'cause' still be retained? Cause and effect having been dissolved, the rational nature is itself forgotten. It is solely due to the closeness or distance of the forgotten wisdom that delusion comes to be thick or thin. Because delusion is thick or thin, the three delusions are forcibly differentiated, the six stages of identity are opened in meaning, and wisdom is named shallow or deep. Therefore, as in a dream one diligently strives, and in empty darkness delusions are severed; when illusory causes are fulfilled, the mirror-image effect is perfected. Although the empty and the image are identical in meaning, the empty is void while the image is real. Because the image is real, it accords with principle as fundamentally existent; because the empty is void, delusion turns and becomes nature. Thus, being non-dual they are dual, establishing the difference of cause and effect; being dual they are non-dual, beginning and end being one in substance. If one were to say the cause is different from the effect, the cause would also not be a cause. When one understands that the effect derives from the cause, only then does the cause attain the effect. Therefore, when the three thousand are in principle, they are collectively named avidyā; when the effect of the three thousand is accomplished, they are all termed eternal bliss. The three thousand undergo no change: avidyā is identical to clarity. The three thousand are together eternal, being both substance and both function. This is accomplished by the gate of the non-duality of cultivation and nature.

Fifth is the gate of the non-duality of defilement and purity. If one recognizes that beginninglessly the dharma-nature is identical to avidyā, one can therefore understand that avidyā now is identical to dharma-nature. Dharma-nature and avidyā ubiquitously create all phenomena: this is named defilement. Avidyā and dharma-nature ubiquitously respond to all conditions: this is designated purity. In turbid water and clear water, waves and wetness are without difference. Although clear and turbid are identical, due to conditions turbidity becomes fundamentally existent; although turbidity is fundamentally existent, its entire substance is clear. Because the principle of the two waves penetrates throughout, the entire substance is function. Therefore, the cause and effect of the three thousand are both named dependent origination. The dependent origination of delusion and awakening does not depart from a kṣaṇa. The nature of a kṣaṇa is eternal, and the principle of dependent origination is one. Within the single principle, purity and defilement are divided: distinctively, there are six defiled and four pure; universally, all ten permeate purity and defilement. Therefore, one knows that in a kṣaṇa, the substance of defilement is entirely pure, yet the three thousand have not yet been manifested.