宗鏡錄 18.25.4

18.25.4

廣說如前。 釋曰。 是以畫師運巧拙之意。 執五彩之筆。 於平正之地。 邈出一切精麁之像。 如眾生稟愚智之心。 興三業之筆。 於善惡之地。 畫出一切。 苦樂之事。 又如世畫師。 只畫得色陰。 若心畫師。 能畫五陰。 又世畫不堅牢。 色退像即滅。 心畫經長劫。 身謝業不亡。 又世畫甚易知。 妍醜皆可見。 心畫極難審。 果報莫可知。 如正法念處經頌云。 諸業之所作。 過於巧畫師。 業畫師天中。 作種種樂報。 種種眾彩色。 現觀則可數。 心業布眾彩。 其數不可知。 毀壁畫則亡。 二俱同時滅。 若身喪滅時。 業畫不可失。 譬如一畫師。 造作眾文飾。 一心亦如是。 造作種種業。 五彩光色現。 見之生愛樂。 五根畫亦爾。 如業有生死。 如世巧畫師。 現前則可見。 心畫師微細。 一切不可見。 圖畫好醜形。 令壁眾像現。 心業亦如是。 能作善惡報。 是心於晝夜。 思念恒不住。 如是業隨心。 展轉常不離。 風塵煙雲熱。 畫色則毀滅。 捨善不善持。 諸業爾乃失。 又依般舟經。 見佛略有四喻。 一夢喻。 如夢所見。 從分別生。 見一切佛。 從自心起。 二水影喻。 水喻心性。 則佛之月影。 皆是眾生真心中物。 心佛交徹。 唯真心也。 三幻喻。 自心猶如幻術。 一切佛如幻所作。 謂有能幻法。 方成幻事。 無能念心。 無所見佛。 四響喻。 譬如空谷。 隨聲發響。 悟解自心。 隨念見佛。 上之四喻。 一正喻唯心。 二唯心故空。 三唯心故假。 四唯心故中。 又夢喻不來不去。 影喻不出不入。 幻喻非有非無。 響喻非合非散。 如經頌云。 心者不知心。 心者不見心。 心有想則癡。 無想則泥洹。 是法不堅固。 常立在於念。 以解見空者。 一切無想念。 釋云。 若心自見心。 先心為能見。 佛為所見。 刀不自割。 指不自觸。 云何自心還見自心。 能所不分。 見相斯絕。 故經云。 心有想則癡。 若無想則心冥性佛。 永絕思求矣。 如上是眾生自心感現。 次諸佛菩薩因地願力。 示現化門。 無有斷絕。 所以維摩經云。 雖示成正覺。 不捨菩薩道。 雖悟即心是佛。 頓成菩提。 然為眾生未達。 廣修福業。 以導未聞。 皆令開解。 同歸此地。 如華嚴經云。 雖能一念。 即成阿耨多羅三藐三菩提。 然為眾生故。 於無量劫行菩薩行。 無有休息。 是為如山增上心。 又云。 佛子。 菩薩摩訶薩。 又作是念。 阿耨多羅三藐三菩提。 以心為本。 心若清淨。 則能圓滿一切善根。 於佛菩提。 必得自在。 欲成阿耨多羅三藐三菩提。 隨意即成。 若欲除斷一切取緣。 住一向道。 我亦能得。 而我不斷。 為欲究竟佛菩提故。 亦不即證無上菩提。 何以故。 為滿本願。 盡一切世界。 行菩薩行。 化眾生故。 是為第九如金剛大乘誓願心。 如上況喻。 證信無疑。 則佛道立成。 匪由他教。 終不起於餘念。 唯自淨於一心。 可謂順佛本懷。 得教正意矣。

As is explained at length above. Explanation: Thus, a painter moves the mind of skill or clumsiness and holds a brush of the five colours, sketching out all manner of fine and coarse images upon a level and flat ground; just so, sentient beings are endowed with minds of delusion or wisdom and wield the brush of the three karmas, painting all matters of suffering and joy upon the ground of good and evil. Furthermore, a worldly painter can only paint the form aggregate (rūpaskandha), whereas the mind painter can paint all five aggregates (pañcaskandha). Again, a worldly painting is not durable: when the colour fades, the image is destroyed; the mind's painting endures through long kalpas: though the body perishes, the karma is not lost. Again, a worldly painting is very easy to understand: beauty and ugliness can both be seen; the mind's painting is extremely difficult to investigate: its retributions cannot be known. As a verse in the Saddharmasmṛtyupasthānasūtra says: / 'What is created by all karma / Surpasses a skillful painter. / The karma-painter among the gods / Creates all kinds of pleasurable retributions. / Various colours / Can be counted when directly observed; / Karma of the mind spreads multiple colours, / Whose number cannot be known. / If the wall is destroyed, the painting perishes: / The two are extinguished at the same time. / But when the body is destroyed and dies, / The painting of karma cannot be lost. / Just as a single painter / Produces various ornaments, / So too does the one mind / Produce various karmas. / When the radiant colours of the five pigments appear, / Seeing them gives rise to attachment and pleasure; / The painting of the five sense-faculties is also like this: / In accordance with karma, there is birth and death. / Just as a worldly skilled painter / Can be seen in the present, / The painter of the mind is subtle: / He cannot be seen at all. / Painting shapes of beauty and ugliness, / He causes various images to appear on the wall; / Karma of the mind is also like this: / It can produce good and evil retributions. / Day and night, this mind / Thinks and ponders without ever stopping; / In this way, karma follows the mind, / Constantly accompanying it and never parting. / Through wind, dust, smoke, clouds, and heat, / The colours of a painting are destroyed; / But unless good is abandoned and bad is not maintained, / Only then are the various karmas lost.' / Furthermore, according to the Pratyutpannasamādhisūtra, seeing the Buddha has roughly four similes: First, the dream simile: just as what is seen in a dream is produced from conceptual differentiation, so seeing all buddhas arises from one's own mind. Second, the water-reflection simile: water is a simile for the nature of the mind; thus, the moon-reflection of the Buddha is entirely an entity within the true mind of sentient beings. Mind and Buddha interpenetrate: it is solely the true mind. Third, the illusion simile: one's own mind is like the art of illusion, and all buddhas are like what is produced by illusion; this means that only because there is a phenomenon capable of illusion is an illusory matter formed: without the mind capable of mindfulness, there is no Buddha to be seen. Fourth, the echo simile: just as an empty valley produces an echo following a sound, so through understanding one's own mind, one sees the Buddha following upon thought. Among the above four similes, the first directly illustrates mind-only; the second, being mind-only, is therefore empty; the third, being mind-only, is therefore provisional; the fourth, being mind-only, is therefore the middle. Furthermore, the dream simile illustrates neither coming nor going; the reflection simile illustrates neither exiting nor entering; the illusion simile illustrates neither existing nor not existing; the echo simile illustrates neither uniting nor separating. As a verse in the sūtra says: / 'The mind does not know the mind; / The mind does not see the mind. / When the mind has ideation, it is delusion; / When it has no ideation, it is nirvāṇa. / These phenomena are not durable; / They are always established upon mindfulness. / Those who see emptiness through understanding / Have no conceptual thoughts at all.' / Explanation: If the mind were to see the mind itself, then the prior mind would be the seer and the Buddha would be the seen. A knife does not cut itself; a finger does not touch itself. How could one's own mind turn back and see one's own mind? Grasping and grasped are not distinct; seeing and characteristics are thus terminated. Therefore, the sūtra says: 'When the mind has ideation, it is delusion.' If there is no ideation, then the mind merges with the Buddha of the nature, and thinking and seeking are forever terminated. The above concerns sentient beings' own minds inducing appearances. Next, the power of the causal vows of all buddhas and bodhisattvas manifests transformative teachings without interruption. Therefore, the Vimalakīrtinirdeśasūtra says: 'Although displaying the realization of complete enlightenment, they do not abandon the bodhisattva path.' Although awakening to 'the mind itself is Buddha' and immediately accomplishing bodhi, yet because sentient beings have not realized it, they extensively cultivate meritorious karma to guide those who have not heard, causing all to open up understanding and return together to this ground. As the Avataṃsakasūtra says: 'Although capable of accomplishing anuttarā samyaksaṃbodhi in a single thought, yet for the sake of sentient beings, they practice the bodhisattva conduct throughout immeasurable kalpas without resting. This is the mount-like sovereign mind.' It also says: 'Sons of the Buddha! The bodhisattva mahāsattva also generates this thought: “Anuttarā samyaksaṃbodhi has the mind as its foundation. If the mind is pure, then one can consummate all wholesome roots and will definitely attain mastery over the Buddha's bodhi. If wishing to accomplish anuttarā samyaksaṃbodhi, one accomplishes it immediately at will. If wishing to eradicate all conditions of grasping and abide in the unilateral path, I can also attain it. Yet I do not eradicate them; because I wish to culminate the Buddha's bodhi, I also do not immediately realize unexcelled bodhi. Why? In order to fulfill the original vows, exhaust all worlds, practice the bodhisattva conduct, and transform sentient beings.” This is the ninth, the vajra-like Mahāyāna mind of vow.' By the above comparisons and similes, faith is verified without doubt; then the Buddha Way is established at once, not derived from the instruction of others. In the end, one does not give rise to any other thought, but solely purifies the one mind itself. This may be called according with the Buddha's original intention and attaining the correct meaning of the teaching.