宗鏡錄 22.7

22.7

答。有三意。一體雖無相。為物現相。物宜見故。隨他意耳。二若不現相。云何令人悟於無相。如不因言。豈顯無言之理。三如虛空。言。取其清淨無相。非離相求。相即無相。不乖空故。經頌云。佛住甚深真法性。寂滅無相同虛空。而於第一實義中。示現種種所行事。此一偈。總收前三意。肇論云。用即寂。寂即用。用寂體一同出而異名。更無無用之寂主於用也。寂用元是一體。同從理出而有異名也。非謂離用之外。別有一寂。為用之主也。故云。般若之體。非有非無。虛不失照。照不失虛。故曰不動等覺而建立諸法。如鏡鑒像。虛不失照。似日遊空。照不失虛。又不動等覺建立諸法。則寂而常用。不壞緣生而觀實相。則用而常寂。斯乃千差萬用。別相異名。俱同出一真心體矣。所以又云。經稱聖人。無為而無所不為。無為故。雖動而寂。無所不為故。雖寂而動。雖寂而動故。物莫能一。雖動而寂。故物莫能二。物莫能二故。逾動逾寂。物莫能一故。逾寂逾動。法性如是。動寂難量。焉能一其寂而二其動哉。故名不能名。相不能相矣。又云。所以聖人。戢玄機於未兆。藏冥運於既化。總六合以鏡心。一去來以成體。古今通。始終。同窮本極末。莫之與二。浩然大均。乃曰涅槃。所以聖人玄機。預察於未來鋒芒。未兆之事。冥運過去已。變化之緣。則心鏡能照萬事。十方三世。無有遺餘。今古去來。始終本末。莫不同一心無二之體。是以入佛境界經云。如來如實知本際中際後際。如彼法本際不生。未來際不去。現在際不住。如實知彼法足跡。如一法。一切法亦如是。如一切法。一法亦如是。文殊師利。而一多不可得。故知生佛同一莊嚴。同一慈心。同一悲體。如諸法無行經云。文殊師利言。一切眾生。皆成就大悲。名不動相。文殊師利。云何是事名不動相。世尊。一切眾生。無起無作相。皆入如來平等法中。不出大悲之性。以惱悲無分別故。是故一切眾生。皆成就大悲。名不動相。故知萬法不動。悲惱何分。一真匪移。垢淨誰別。然雖現莊嚴。皆如海印。如古德云。謂香海澄停。湛然不動。四天下中色身形像。皆於其中而有印文。如印印物。亦猶澄波萬頃。晴天無雲。列宿星月炳然齊現。無來無去。非有非無。不一不異。如來智海。識浪不生。澄停清淨。至明至靜。無心頓現一切眾生心念根欲。心念根欲。並在智中。如海含像。故經頌云。如海普現眾生身。以此說名為大海。菩提普印諸心行。是故正覺名無量。非唯智現物。心。亦依此智。頓現萬形。普應諸類。賢首品頌云。或現童男童女形。天龍及與阿脩羅。乃至摩睺羅伽等。隨其所樂悉令見。眾生形相各不同。行業音聲亦無量。如是一切皆能現。海印三昧威神力。以此海印三昧之力。頓現一切。為眾生不知故。佛方便力。垂諸教迹。是以昔人云。佛興由生迷實。說法示於真實。不動真際。建立諸法。則性不可壞。不壞假名。而說實相。則相不可壞。斯則天魔外道等。皆法印。故無能壞。且五逆四魔尚法界印。況無漏淨智一真相好。而能障實相之妙旨耶。故華嚴經頌云。清淨慈門剎塵數。共生如來一妙相。一一諸相莫不然。是故見者無厭足。法華經偈云。深達罪福相。遍照於十方。微妙淨法身。具相三十二。則法身為一切法之印。無有一法出此印文。台教云。如無行經云。五逆即菩提。菩提即五逆。逆與菩提。不出心性。故無二相體。既不二故不可壞。以逆本來無自性故。苦即實相。陰死二魔即法界印。煩惱即實相。煩惱魔即法界印。業即實相。天魔即法界印。魔既即印。印豈壞印。大論云。有菩薩教人修空。斷一切念。後時纔起一念有心。便為魔動。即便憶念本所修空。魔為之滅。修空尚爾。況復觀之即法界印。是知心有即縛。心無即解。若了於心。何縛何解。

Answer: There are three meanings: First, although the substance is devoid of characteristics, it manifests characteristics for the sake of beings, because it is fitting for beings to see them; it is simply in accord with the intentions of others. Second, if it did not manifest characteristics, how could it cause people to awaken to the unconditioned? Just as without relying on words, how could the principle beyond words be revealed? Third, when it says "like empty space," it refers to its purity and marklessness, not that one seeks it apart from characteristics. Characteristics are themselves the unconditioned, because they do not contravene emptiness. A sūtra verse states: "The Buddha abides in the profound, true Dharma-nature, / Quiescent, markless, identical to empty space; / Yet within the supreme primary reality, / He manifests all manner of deeds performed." This single verse completely encompasses the preceding three meanings. The Zhaolun states: "Function is quiescence; quiescence is function. Function and quiescence are identical in substance, emerging together with different names; there is no quiescence devoid of function that acts as the master of function." Quiescence and function are originally of one substance; emerging together from principle, they merely have different names. It does not mean that apart from function there is a separate quiescence that serves as the master of function. Therefore it is said: "The substance of prajñā is neither existent nor nonexistent. Being empty, it does not lose its illumination; illuminating, it does not lose its emptiness." Hence it is said: "Without moving from equal enlightenment, he establishes all dharmas." Just as a mirror reflects images, being empty, it does not lose its illumination; like the sun traversing the sky, illuminating, it does not lose its emptiness. Moreover, without moving from equal enlightenment, he establishes all dharmas—this is being quiescent yet constantly functioning. Without destroying dependent origination, he contemplates the true mark—this is functioning yet constantly quiescent. These thousands of differences and myriad functions, distinct characteristics and different names, all emerge together from the substance of the one true citta. Therefore it is also said: "The sūtra praises the Sage as doing nothing, yet leaving nothing undone. Because he does nothing, although active he is quiescent; because he leaves nothing undone, although quiescent he is active. Because although quiescent he is active, things cannot be made one; because although active he is quiescent, things cannot be made two. Because things cannot be made two, the more he is active, the more he is quiescent; because things cannot be made one, the more he is quiescent, the more he is active. The Dharma-nature being thus, activity and quiescence are difficult to measure. How could one make his quiescence one and his activity two? Therefore, names cannot name it, and characteristics cannot characterize it." It also says: "Therefore the Sage collects his subtle mechanism before omens appear, and conceals his dark operations after transformation has taken place. Comprehending the six directions with a mirror-like mind, he unifies past and future into a single substance. Ancient and modern interpenetrate, beginning and end are the same; penetrating the root and exhausting the branches, nothing is dual with it. Immense and profoundly equal, this is called nirvāṇa." Thus the Sage's subtle mechanism perceives in advance the subtle stirrings of the future and things before their signs appear; his dark operations encompass the conditions of the past that have already transformed. Then the mirror of the mind can illuminate all things across the ten directions and the three times without remainder. Present, past, going, and coming, beginning, end, root, and branch—none does not share the substance of the one citta without duality. Therefore, the Ru fo jingjie jing states: "The Tathāgata truly knows the prior limit, the intermediate limit, and the posterior limit. Just as the prior limit of that dharma is unarisen, its future limit does not go, and its present limit does not abide; he truly knows the footprints of that dharma. As with one dharma, all dharmas are also thus; as with all dharmas, one dharma is also thus. Mañjuśrī, yet 'one' and 'many' cannot be apprehended." Hence we know that sentient beings and the Buddha share the same adornment, the same loving mind, and the same substance of compassion. As the Zhufa wuxing jing states: "Mañjuśrī said: 'All sentient beings achieve great compassion; this is called the unmoving characteristic.' [The Buddha asked:] 'Mañjuśrī, why is this called the unmoving characteristic?' [Mañjuśrī replied:] 'World-Honoured One, all sentient beings have the characteristic of being unarisen and uncreated; all enter into the Tathāgata's equal Dharma and do not depart from the nature of great compassion. Because there is no differentiation between affliction and compassion, therefore all sentient beings achieve great compassion; this is called the unmoving characteristic.'" Hence we know that the ten thousand dharmas are unmoving—how could compassion and affliction be divided? The One True does not shift—who distinguishes defilement from purity? Although adornments are manifested, they are all like the sāgaramudrā. As the ancient masters said: It is like the ocean of fragrance being calm and settled, profoundly unmoving, such that the forms and bodily images within the four continents all cast their imprinted patterns within it, like a seal stamping an impression; it is also like ten thousand acres of clear waves beneath a cloudless, clear sky, where the arrays of stars and the moon appear simultaneously with brilliance, neither coming nor going, neither existent nor nonexistent, neither one nor different. In the Tathāgata's ocean of wisdom, the waves of consciousness do not arise; it is calm, settled, and pure, supremely bright and supremely quiet, manifesting without mental intention and all at once the thoughts, faculties, and desires of all sentient beings. Their thoughts, faculties, and desires are all contained within this wisdom, just as the ocean holds images. Therefore a sūtra verse states: "As the ocean universally manifests the bodies of sentient beings, / It is for this reason named the great ocean; / Bodhi universally imprints all mental activities, / Therefore the Correctly Awakened One is called immeasurable." Not only does wisdom manifest things and mind; based on this wisdom, it also manifests all at once the myriad forms, universally responding to all categories [of beings]. The verse in the "Chapter on the Worthy Leader" states: "He may manifest the forms of young boys and young girls, / Gods, nāgas, and asuras, / Up to mahoragas and the like; / According to what they delight in, he causes them all to see. / The forms of sentient beings are each different; / Their karmic activities and voices are also immeasurable. / All such things he is able to manifest / Through the awesome spiritual power of the sāgaramudrā-samādhi." Through the power of this sāgaramudrā-samādhi, all is manifested all at once. Because sentient beings do not understand, the Buddha, by his power of skillful means, leaves behind the traces of teachings. Therefore the ancients said: "The arising of Buddhas is due to sentient beings being deluded about reality; their preaching of the Dharma is to reveal the true reality. Without moving from the true limit, establishing all dharmas—then nature cannot be destroyed; without destroying provisional names, preaching the true mark—then characteristics cannot be destroyed." Thus, the heavenly Māras, non-Buddhists, and the like are all the Dharma-seal, and therefore none can destroy them. If even the five heinous acts and the four māras are the seal of the dharmadhātu, how could the uncontaminated pure wisdom and the marks and signs of the One True ever obstruct the wondrous import of the true mark? Therefore, the Huayan jing verse states: "Pure gates of compassion, as numerous as dust motes in worlds, / Jointly produce a single wondrous mark of the Tathāgata; / Every single mark is likewise so; / Therefore those who see them never tire of looking." A verse in the Lotus Sūtra states: "Deeply comprehending the characteristics of sin and blessing, / He illuminates universally across the ten directions. / The wondrous and pure dharmakāya / Is endowed with the thirty-two marks." Thus the dharmakāya is the seal of all dharmas; not a single dharma lies outside the pattern of this seal. The Tiantai teachings state: As the Wuxing jing says, "The five heinous acts are themselves bodhi; bodhi is itself the five heinous acts." The heinous acts and bodhi do not depart from the nature of citta, and hence they have no dual characteristics. Since their substance is not dual, it cannot be destroyed, for the heinous acts originally have no intrinsic nature. Suffering is itself the true mark, and the two māras of the aggregates and death are the seal of the dharmadhātu. Kleśa is itself the true mark, and the kleśa-māra is the seal of the dharmadhātu. Karma is itself the true mark, and the heavenly māra is the seal of the dharmadhātu. Since the māras are themselves the seal, how could the seal destroy the seal? The Dazhidulun states: There was a bodhisattva who taught someone to cultivate emptiness and cut off all thoughts. Later, the moment a single thought of an existent mind arose, he was disturbed by māra; he then recalled the emptiness he originally cultivated, and the māra was destroyed for him. If cultivating emptiness is still like this, how much more so when one contemplates that they are themselves the seal of the dharmadhātu! Hence we know that when the mind conceives existence, there is bondage; when the mind is free of existence, there is liberation. If one thoroughly understands the mind, what bondage or liberation could there be?