宗鏡錄 16.9

16.9

答。如為不識氷人。指水是氷指氷是水。但有名字。寧復有二物相即耶。是知時節有異。融結隨緣。濕性常在。未曾變動。乃至即凡即聖。亦復如是。凡聖但名。一體無異。故先德釋華嚴經云。一世界。盡法界亦如是者。知一眼如。一切眼如皆然。舉譬。如一人身有手足。一切人皆有手足。是以不了此一心。皆成二見。若凡夫執著此心。造輪迴業。二乘厭棄此心求灰斷果。又凡夫無眼。將菩提智照。成煩惱火燒。如大富盲兒。坐寶藏中。舉動罣礙。為寶所傷。二乘將如來四德祕藏。為無常五陰。謂是賊虎龍蛇。怕怖馳走。縛脫雖殊。取捨俱失。若諦了通達之者。不起不滅。無得無生。了此妄心念念無體。從何起執。念念自離。不須斷滅。尚不得一。何況二乎。故知諸法順如。證圓成。而情無理有。群情違旨。執遍計。而情有理無。順常在違。一道而何曾失體。情不乖理。千途而未暫分岐。洞之而情理絕名。了之而順違無地。是以法法盡合無言之道。念念皆歸無得之宗。天真自然。非于造作。如無言菩薩經云。爾時舍利弗。謂無言菩薩曰。汝族姓子。不能語言。云何欲問如來義乎。無言曰。一切諸法。悉無文字。亦無言詞。所以者何。一切眾生。皆悉自然。無諸言教。及眾想念。所以若約事備陳。則凡聖無差而差。若就理融即。則生佛差而不差。是以差與不差。俱不離真如之體。如華嚴演義云。無差之差者。是圓融上之行布也。差之無差者。是行布上之圓融也。如攬別成總。非離別外而有此總。如是融攝。無法不歸。則三乘非三。五性非五。如是妙解。方被宗鏡之光。離此見生。悉乖不二之旨。

Answer: It is like pointing to water as ice and pointing to ice as water for one who does not know ice. There are only names; how could there be two [separate] things that are identical with each other? Thus we know that though periods of time differ, and melting and freezing follow conditions, the nature of wetness is ever-present and has never altered. Even down to 'the ordinary is the noble'—it is also like this. 'Ordinary' and 'noble' are merely names; they are of one substance without distinction. Therefore a former worthy, explaining the Avataṃsaka-sūtra, said: 'That one world is like this throughout the entire dharmadhātu means that knowing the suchness of one eye, the suchness of all eyes is likewise so.' To cite an analogy: just as one person's body has hands and feet, all people have hands and feet. Therefore, failing to understand this one mind, everyone gives rise to dualistic views. If ordinary beings cling to this mind, they create the karma of saṃsāra. The two vehicles loathe and abandon this mind, seeking the fruit of reduction to ashes and annihilation. Furthermore, ordinary beings lack eyes; they turn the illumination of bodhi-wisdom into a burning fire of kleśas. They are like the blind child of a great house of wealth: sitting amidst a treasure house, every movement meets with obstruction, and he is harmed by the treasures. The two vehicles take the Tathāgata's secret treasury of the four virtues to be the impermanent five aggregates, calling it a robber, a tiger, a dragon, or a serpent, and run away in terror. Though bondage and liberation differ, clinging and rejection are both failures. If one truly understands and penetrates this, there is no arising and no ceasing, nothing attained and nothing produced. Realizing that this deluded mind has no substance from moment to moment, from where could attachment arise? Moment to moment it naturally departs; there is no need to sever or extinguish it. One cannot even obtain 'one', much less 'two'! Thus we know that when all dharmas accord with suchness, they realize the consummate [nature]; and though present in deluded feeling, they are absent in principle. When the feelings of the masses go against the intent, they cling to the imagined [nature]; and though present in deluded feeling, they are absent in principle. Accordance ever resides in violation; in the one path, how could it ever lose its substance? Deluded feeling does not diverge from principle; across a thousand paths, it has never branched off for an instant. Penetrating it, deluded feeling and principle transcend names; realizing it, accordance and violation find no ground. Therefore, every single dharma completely accords with the wordless Path; every single thought-moment returns to the source of non-attainment. It is innately natural, not artificially made. As the Wordless Bodhisattva Sūtra states: 'At that time, Śāriputra said to Wordless Bodhisattva: "Son of good family, if you cannot speak, how do you intend to inquire into the meaning of the Tathāgata?" Wordless said: "All dharmas are entirely without written letters, and also without words. Why is this? All sentient beings are entirely spontaneous, without any verbal teachings or manifold conceptual thoughts."' Therefore, if set forth in full in terms of phenomena, then ordinary and noble are identical and yet distinct; if harmonized and identified in terms of principle, then sentient beings and buddhas are distinct and yet identical. Hence, distinction and non-distinction both do not depart from the substance of tathatā. As the Commentary on the Avataṃsaka states: 'Distinction within non-distinction is gradual deployment atop complete harmony; non-distinction within distinction is complete harmony atop gradual deployment.' It is like gathering particulars to form the general; it is not that this general exists apart from the particulars. In this kind of harmonious integration, there is no dharma that does not return [to it]. Thus the three vehicles are not three, and the five natures are not five. Only with such wondrous understanding can one be bathed in the light of the Mirror of the Source. Giving rise to views that depart from this entirely violates the principle of non-duality.