宗鏡錄 15.3.4

15.3.4

為權實應。 物機應契。 身土無偏。 同常寂光。 無非法界。 故知三千同在心地。 與佛心地三千不殊。 四微體同。 權實益等。 此以權實不二門成。 已上並是約理事權實因果能所等解釋。 大凡理事二門。 非一非異。 如大智度論云。 有二種門。 一畢竟空門。 二分別好惡門。 今依分別門中。 則理是所依為本。 事是能依為末。 又理妙難知為勝。 事麁易見為劣。 如今秖可從勝。 不可徇劣。 但得理本。 本立而道生。 事則自然成矣。 又理實應緣。 無礙事之理。 事因理立。 無失理之事。 如今不入圓信之者。 皆自鄙下凡。 遠推極聖。 斯乃不唯失事。 理亦全無。 但悟一心無礙自在之宗。 自然理事融通。 真俗交徹。 若執事而迷理。 永劫沈淪。 或悟理而遺事。 此非圓證。 何者。 理事不出自心。 性相寧乖一旨。 若入宗鏡。 頓悟真心。 尚無非理非事之文。 豈有若理若事之執。 但得本之後。 亦不廢圓修。 如有學人問本淨和尚云。 師還修行也無。 對云。 我修行與汝別。 汝先修而後悟。 我先悟而後修。 是以若先修而後悟。 斯則有功之功。 功歸生滅。 若先悟而後修。 此乃無功之功。 功不虛棄。 所以融大師信心銘云。 欲得心淨。 無心用功。 又若具智眼之人。 豈得妄生叨濫。 況似明目之者。 終不墮於溝坑。 若盲禪闇證之徒。 焉知六即。 狂慧徇文之等。 奚識一心。 如今但先令圓信無疑。 自居觀行之位。 古人云。 一生可辦。 豈虛言哉。 切不可迷性徇修執權害實。 棄本逐末。 認妄遺真。 據世諦之名言。 執無始之熏習。 將言定旨。 立解明宗。 一向合塵。 背於本覺。 如昔人云。 妄情牽引何年了。 辜負靈臺一點光。 又真覺大師歌云。 覺即了。 不施功。 一切有為法不同。 住相布施生天福。 猶如仰箭射虛空。 勢力盡。 箭還墜。 招得來生不如意。 爭似無為實相門。 一超直入如來地。 但得本。 莫愁末。 如淨瑠璃含寶月。 既能解此如意珠。 自利利他終不歇且如世間有福之人。 於伏藏內。 得摩尼珠。 法爾以種種磨治。 然後自然雨寶。 況悟心得道之者。 亦復如是。 既入佛位。 法爾萬行莊嚴。 悲智相續。 如華嚴經中。 第十法雲地菩薩。 況如大摩尼珠。 有十種性。 十地品云。 佛子。 譬如大摩尼珠。 有十種性。 出過眾寶。 何等為十。 一者。 從大海出。 二者。 巧匠治理。 三者。 圓滿無缺。 四者。 清淨離垢。 五者。 內外明徹。 六者。 善巧鑽穿。 七者。 貫以寶縷。 八者。 置在瑠璃高幢之上。 九者。 普放一切種種光明。 十者。 能隨王意。 雨眾寶物。 如眾生心。 充滿其願。 佛子。 當知。 菩薩。 亦復如是。 有十種事。 出過眾聖。 何等為十。 一者。 發一切智心。 二者。 持戒頭陀。 正行明淨。 三者。 諸禪三昧。 圓滿無缺。 四者。 道行清白。 離諸垢穢。 五者。 方便神通。 內外明徹。 六者。 緣起智慧善能鑽穿。 七者。 貫以種種方便智縷。 八者。 置於自在高幢之上。 九者。 觀眾生行。 放聞持光。 十者。 受佛智職墮在佛數。 能為眾生。 廣作佛事。 故知悟道如得珠。 豈無磨治莊嚴等事。

They mutually serve as provisional and real responses. As they correspond to the capacities of beings, bodies and lands are without bias; they are identical with the Constant Silent Light and are nothing other than the dharmadhātu. Therefore, one knows that the three thousand [realms] are equally present in the mind-ground, no different from the three thousand of the Buddha's mind-ground. Their substance is identical down to the four subtle atoms, and the benefits of the provisional and the real are equal. This is accomplished through the Gateway of the Non-duality of the Provisional and the Real. All the above explanations have been in terms of principle and phenomena, provisional and real, cause and effect, active and passive, and so forth. In general, the two gateways of principle and phenomena are neither one nor different. As the Mahāprajñāpāramitopadeśa says, there are two kinds of gateways: first, the gateway of ultimate emptiness; second, the gateway of discerning the good and the bad. Now, relying on the gateway of discernment, principle is that upon which reliance is placed and is the root; phenomena are that which relies and are the branches. Furthermore, principle is profound and difficult to know, so it is superior; phenomena are coarse and easy to see, so they are inferior. At present, one must only follow the superior and not pursue the inferior. Only attain the root of principle: 'When the root is established, the Way comes forth,' and phenomena will naturally be accomplished. Furthermore, principle genuinely responds to conditions: there is no principle that obstructs phenomena. Phenomena are established through principle: there are no phenomena that lose principle. Those of today who do not enter into perfect faith all disparage themselves as lowly worldlings and project the ultimate sage far into the distance. In this, they not only lose phenomena, but principle is also completely absent. If one merely awakens to the source of the unobstructed, sovereign one mind, principle and phenomena will naturally blend and penetrate, and the true and the conventional will mutually interpenetrate. If one clings to phenomena and is confused about principle, one will sink in transmigration for eternal kalpas. Or if one awakens to principle yet abandons phenomena, this is not perfect realization. Why is this? Principle and phenomena do not go beyond one's own citta; how could nature and characteristics violate the one purport? If one enters the Mirror of the Source and頓-awakens to the true mind, there is not even any phrase of 'neither principle nor phenomena'; how could there be any clinging to 'either principle or phenomena'? But after attaining the root, one also does not discard perfect cultivation. As when a student asked the Venerable Benjing, 'Does the master still cultivate practice or not?' He replied, 'My cultivation of practice is different from yours. You cultivate first and awaken afterward; I awaken first and cultivate afterward.' Therefore, if one cultivates first and awakens afterward, this is effort with effort, and such effort belongs to production and cessation. If one awakens first and cultivates afterward, this is the effort of effortlessness, and its effort is not wasted in vain. Therefore, Master Rong's Xinxin ming says: 'If you wish to attain purity of citta, make effort without citta.' Furthermore, how could someone endowed with the eye of wisdom give rise to false presumption? All the more so, one like a person with clear eyes will never fall into ditches or pits. How could the followers of blind Chan and dark realization know the six degrees of identity? How could the crowd of frantic wisdom who pursue the letter recognize the one mind? Now, only first bring them to have perfect faith without doubt and abide naturally in the stage of contemplation and practice. The ancients said, 'It can be accomplished in a single lifetime'—how could this be an empty phrase? One must never be confused about nature and pursue cultivation, clinging to the provisional so as to harm the real, discarding the root to chase the branches, mistaking the false and forsaking the true, relying on the nominal designations of conventional truth, clinging to beginningless perfuming, using words to determine the purport, or establishing views to explain the source—wholly concurring with dust and turning one's back on original enlightenment. As a person of old said: 'When will the entanglement of deluded sentiments ever end? It fails the single radiance of the spiritual terrace.' Master Zhenjue's song also says: 'When one is awakened, it is finished; no effort is exerted. / It is not like any conditioned phenomena. / Practicing giving while abiding in signs produces heavenly blessings, / like shooting an arrow upward into empty space. / When its force is exhausted, the arrow falls back down, / bringing about disappointment in a future life. / How can that compare to the effortless gateway of the true mark, / surpassing everything in a single leap to enter directly the Tathāgata's stage? / Only get the root, do not worry about the branches, / like pure lapis lazuli containing the precious moon. / Since you can understand this wish-fulfilling jewel, / benefiting yourself and others will never cease.' Consider, for example, a person of fortune in the world who finds a maṇi jewel in a hidden treasury: by the nature of things, having ground and polished it in various ways, it will naturally rain down treasures afterward. How much more so is it for someone who has awakened to citta and attained the Way! Having entered the stage of a buddha, it is natural by the Dharma that the myriad practices adorn them, and compassion and wisdom continue unbroken. This is like the bodhisattva of the tenth ground, the Cloud of Dharma, in the Avataṃsaka Sūtra, who is likened to a great maṇi jewel that has ten kinds of qualities. The Chapter on the Ten Grounds says: 'Children of the Buddha! It is like a great maṇi jewel that has ten kinds of qualities, surpassing all other jewels. What are the ten? First, it emerges from the great ocean. Second, a skilled artisan works it. Third, it is completely round and flawless. Fourth, it is pure and free from defilement. Fifth, it is clear and luminous inside and out. Sixth, it is skillfully drilled through. Seventh, it is strung with a precious thread. Eighth, it is placed atop a high lapis lazuli banner. Ninth, it universally radiates all various kinds of light. Tenth, it can rain down all manner of precious things in accordance with the king's wishes, fulfilling the wishes in beings' minds. Children of the Buddha! You should know that the bodhisattva is also like this, having ten matters that surpass all sages. What are the ten? First, giving rise to the mind of all-knowledge. Second, upholding the precepts and dhūta austerities, correct practice being bright and pure. Third, the various dhyānas and samādhis being complete and flawless. Fourth, practice of the Way being pure and white, free of all defilements. Fifth, skillful means and supernormal powers being clear and luminous inside and out. Sixth, wisdom concerning dependent origination being well able to drill through. Seventh, being strung with the threads of wisdom of various skillful means. Eighth, being placed atop the high banner of sovereignty. Ninth, observing the conduct of sentient beings and releasing the light of retention of what is heard. Tenth, receiving the post of the Buddha's wisdom, falling within the ranks of buddhas, and being able to extensively perform buddha-work for the sake of beings.' Therefore, one knows that awakening to the Way is like obtaining a jewel: how could it lack matters such as grinding, polishing, and adornment?