宗鏡錄 22.9

22.9

答。雖自體常空。不壞緣生之因果。而無有作者。寧亡善惡之業門。故心王論云。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。本性雖空。能施法則。觀之無形。呼之有聲。為大法將。持戒傳經。水中鹹味。色裏膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。清涼疏釋經云。法界如幻者。即體從緣。一切法如實際。即事而寂。世人皆謂實際不變。而謂諸法無常。理實圓融。世間之相。即是常住。然古德以七喻展轉釋疑。一疑云。世間幻火。不成燒用。佛現益物。豈同幻耶。釋云。如影。亦有應質陰覆等義。豈是實耶。然諸法喻。各有三義。一緣成義。二無實義。三有用義。意取無實。故不著也。二疑云。若佛如影。菩薩何以起行往求。因既不虛。果寧非實。釋云如夢。夢亦三義。無體現實。與覺為緣。謂有夢走而驚覺故。菩薩行亦爾。證理故空。無明未盡故似實。能與佛果為緣。勤勇不已豁然覺悟。如夢渡河。三疑云。若菩薩行如夢。何以經說此是菩薩行。此是二乘行。釋云如響。緣成無本。稱聲大小。聖教亦爾。機感無本。隨機異聞。四疑云。果行可然。世間未悟。此應是實。釋云。如化。心業神力所持。無實有用。五疑云。若皆如化。何有差別之身。釋云。如幻。六疑云。身若如幻。何有報類不同。釋云。如心。以心無形如幻故。雖如幻不定。無有自性。然隨緣現。能成眾善。如大寶積經云。菩薩摩訶薩。復作是念。此緣起法。因果不壞。雖復是心法性。無有自性。無有作用。無有主宰。然此諸法。依止因緣而得生起。我當隨其所欲積集善根。既積集已修相應行。終不捨離是心法性。復次舍利子。菩薩摩訶薩。云何此中積集之相。舍利子。是諸菩薩摩訶薩。作如是觀。積集之相。是心本性。猶如幻化。無有一法而可施者。是心法性。而能布施一切眾生。迴向積集。莊嚴佛土。是則名為善根積集。又舍利子。是心本性。如夢所見。其相寂靜。是心法性。而能積集守護尸羅。皆為迴向神通作用。是則名為善根積集。又舍利子。是心本性。猶如陽焰。究竟滅盡。是心法性。而能修習一切可樂忍辱之力。迴向積習莊嚴菩提。是則名為善根積習。又舍利子。心本性者。如水中月。究竟遠離積習之相。是心法性。而能發起一切正勤。迴向成熟無量佛法。是則名為善根積習。又舍利子。心本性者。不可取得。不可覩見。是心法性。而能修習一切靜慮解脫三摩地三摩鉢底。迴向諸佛勝三摩地。是則名為善根積習。又舍利子。觀此心性。本非色相。無見無對。不可了知。是心法性。而能修習一切慧句差別說智。迴向圓滿諸佛智慧。是則名為善根積習。又舍利子。心無所緣。無生無起。是心法性。而能建立無量善法。攝受色相。如是名為善根積習。又舍利子。心無所因。亦無所生。是心法性。而能攝受覺分法因。是則名為善根積習。又舍利子。心性遠離。六種境界。亦不生起。是心法性。而能引發菩提境界。因所生心。是則名為善根積習。舍利子。如是名為菩薩摩訶薩。依般若波羅蜜多。故於一切心。隨心觀察。修習念住。復次舍利子。是菩薩摩訶薩。又依般若波羅蜜多故。於一切住隨心觀。為求證得勝神通故。繫縛其心。修學通智。得神通已但以一心。而能善知一切心相。既了知已依心自體。宣說諸法。又云。化樂天王白佛言。世尊。彼實際者。遍一切處。無有一法而非實際。世尊。謂菩提者。亦是實際。世尊。何者是菩提。一切法是菩提。離自性故。乃至五無間業亦是菩提。何以故。菩提無自性。五無間業亦無自性。是故無間業亦是菩提。是以了心本性。自體無生。從無生中建立諸法。觀無性之心。說無性之教。隨淨緣而無性成佛。隨染緣而無性為凡。不見纖塵。暫出性空之理。未有一念。能違平等之門。所以大般若經偈云。有法不成有法。無法不成無法。有法不成無法。無法不成有法。釋曰。有不成有無不成無者。以一體故。無能成所成。有不成無無不成有者。自既不成。焉能成他。故知各無自體。互不成就。大集經云。一切諸法。究竟無生。一切諸法。無性無生。無起無出。是以緣不生因。因不生緣。自性不生自性。他性不生他性。自性不生他性。他性不生自性。是故說一切諸法。自性無生。勝思惟梵天所問經云。爾時普華菩薩語舍利弗。汝入滅盡定能聽法耶。答言。善男子。入滅盡定。無有二行而能聽法也。大德舍利弗。汝信諸法。皆是自性滅盡不。答言。如是。諸法皆是自性滅盡之相。我信是說。普華曰。若如是者。則舍利弗。常一切時不能聽法。何以故。以一切諸法。常是自性滅盡相。是以諸法本空。但是緣起。緣會則似有。緣散則似無。有無唯是因緣。萬法本無生滅。如真金隨工匠而器成。即金體不變。似虛谷任因緣而響發。與法性無違。如有頌云。如人掘路土。私人造為像。愚人謂像生。智者言路土。後時官欲行。還將像填路。像本無生滅。路亦非新故。是知但是一土。生滅唯是因緣。例如一心萬法。更無前後。何者。掘路成像時。土亦不減。壞像填路時。土亦不增。以不失本土故。如成佛時心亦不增。為凡時心亦不減。以心隨緣時。不失自性故。又像生但是緣生。像滅唯從緣滅。像無自體故。如成佛但是淨緣生。為凡亦是染緣起。凡聖本無生故。是知萬法從緣。皆無自性。本未曾生。今亦無滅。如文殊師利觀幻頌云。此會眾善事。從本未曾為。一切法亦然。悉等於前際。所以正作時。無作。以無作者故。當為時不為。以無自性故。任從萬法縱橫。常等未生之際。假使群生出沒。不離無性之宗。又昔有龐居士。命女靈照曰。吾當先逝。汝可後來。專候日中。可蛻斯㲉。靈照曰。午即午矣。有蝕陽精。居士怪之。自臨窓下。其靈照。忽爾迴登父座。俄爾坐亡。居士笑云。甚為鋒捷。空華落影。陽焰翻波。吾道於先。吾行於後。遂往于相公為喪主。告于公曰。但願空諸所有。慎勿實諸所無。言訖而逝。斯亦不墮有無之見。妙得無生之旨矣。

Answer: Although its own substance is always empty, this does not destroy the causes and conditions of conditioned arising; and although there is no agent, how could the gateways of good and bad karma be negated? Therefore, the *Treatise on the Mind King* says:

“Contemplating the Mind King of emptiness, / profound, wondrous, and hard to fathom, / formless and without marks, / yet possessing great spiritual power. / It can extinguish a thousand calamities / and accomplish myriad virtues. / Although its original nature is empty, / it can administer the norms and rules. / Looked at, it has no form; / called out to, it has a sound. / It is the general of the Great Dharma, / upholding the precepts and transmitting the sūtras. / Like saltiness in water, / or glue within paint, / it is definitely present, / yet its form is not seen. / The Mind King is also like this: / residing within the body, / going out and coming in through the gates of the face, / responding to things according to inclinations, / sovereign and unimpeded, / all that it undertakes is accomplished.”

Qingliang's commentary explaining the sūtra says: “That the dharmadhātu is like an illusion means that the substance conforms to conditions. That all dharmas are like the limit of reality means that amidst phenomena there is quiescence. People of the world all maintain that the limit of reality is unchanging, yet maintain that all dharmas are impermanent. In principle and reality they are completely interfused: the characteristics of the world are precisely eternally abiding.” Yet ancient worthies sequentially resolved doubts with seven similes.

The first doubt says: “Illusory fire in the world does not accomplish the function of burning. When the Buddha manifests to benefit beings, how could it be like an illusion?” It is explained: “Like a shadow, it also has the functions of conforming to the object and casting shade. How could it be real?” All dharma similes have three meanings: first, the meaning of completion through conditions; second, the meaning of having no reality; third, the meaning of having utility. The intended meaning takes up their lack of reality, and thus one does not attach [to them].

The second doubt says: “If the Buddha is like a shadow, why do bodhisattvas generate practice and seek him? Since the cause is not futile, how could the fruit not be real?” It is explained: “Like a dream. A dream also has three meanings: it lacks substance, it appears real, and it serves as a condition for waking—meaning that running in a dream causes one to awaken with a start. Bodhisattva practice is also like this: because of realizing principle it is empty; because avidyā is not yet exhausted it appears real; it can serve as a condition for the fruit of Buddhahood; striving vigorously without ceasing, one awakens with a breakthrough, like crossing a river in a dream.”

The third doubt says: “If bodhisattva practice is like a dream, why do sūtras say ‘this is bodhisattva practice’ and ‘this is two-vehicle practice’?” It is explained: “Like an echo. Completed through conditions, it has no origin; it conforms to the size of the sound. The holy teachings are also like this: resonance with capacities has no origin; according to the capacity, different things are heard.”

The fourth doubt says: “Fruit and practice may be so, but the unawakened world—this should be real.” It is explained: “Like a conjuration. Sustained by the spiritual power of mental karma, it is unreal yet has utility.”

The fifth doubt says: “If all are like conjurations, why are there differentiated bodies?” It is explained: “Like illusions.”

The sixth doubt says: “If bodies are like illusions, why are there different classes of recompense?” It is explained: “Like citta. Because citta is formless like an illusion, although like an illusion it is unfixed and has no self-nature, nevertheless appearing according to conditions, it can accomplish numerous goods.”

As the *Mahāratnakūṭa Sūtra* says: “The bodhisattva mahāsattva further reflects thus: ‘These conditioned arising dharmas do not destroy cause and effect. Although they are the dharma-nature of citta, lacking self-nature, lacking functioning, and lacking a ruler, yet these dharmas arise dependent on causes and conditions. According to what is desired, I shall accumulate roots of goodness. Having accumulated them, I will cultivate corresponding practices and never abandon this dharma-nature of citta.’

“Furthermore, Śāriputra, what is the mark of accumulation herein for a bodhisattva mahāsattva? Śāriputra, these bodhisattvas mahāsattvas contemplate thus: ‘The mark of accumulation is that the original nature of this citta is like an illusion or a conjuration; there is not a single dharma that can be given.’ It is the dharma-nature of citta, yet it can bestow gifts upon all sentient beings, dedicating the accumulation to adorn the Buddha lands. This is called the accumulation of roots of goodness.

“Furthermore, Śāriputra, the original nature of this citta is like what is seen in a dream: its characteristics are tranquil. It is the dharma-nature of citta, yet it can accumulate the safeguarding of śīla, all dedicated to the exercise of spiritual powers. This is called the accumulation of roots of goodness.

“Furthermore, Śāriputra, the original nature of this citta is like a mirage: ultimately extinguished. It is the dharma-nature of citta, yet it can cultivate all delightful powers of patience, dedicating the accumulation and practice to adorn bodhi. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, the original nature of citta is like the moon in the water: ultimately free from the marks of accumulation and practice. It is the dharma-nature of citta, yet it can generate all right exertions, dedicating them to mature measureless Buddha-dharmas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, the original nature of citta cannot be grasped, cannot be seen. It is the dharma-nature of citta, yet it can cultivate all dhyānas, vimokṣas, samādhis, and samāpattis, dedicating them to the supreme samādhis of the Buddhas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, contemplating this citta-nature, it is originally not of material form, invisible, without resistance, and cannot be cognized. It is the dharma-nature of citta, yet it can cultivate all wisdom of differentiated exposition of doctrinal phrases, dedicating it to consummate the wisdom of the Buddhas. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta has no cognitive object, no arising, and no generation. It is the dharma-nature of citta, yet it can establish measureless wholesome dharmas and assimilate material forms. Such is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta has no cause and no generation. It is the dharma-nature of citta, yet it can assimilate the causes of the factors of awakening. This is called the accumulation and practice of roots of goodness.

“Furthermore, Śāriputra, citta-nature is separated from the six sense spheres and does not arise. It is the dharma-nature of citta, yet it can induce the citta produced by the causes of the sphere of bodhi. This is called the accumulation and practice of roots of goodness.

“Śāriputra, this is what is called a bodhisattva mahāsattva, by relying on the prajñāpāramitā, contemplating in accord with citta regarding all minds, and cultivating the foundations of mindfulness.

“Furthermore, Śāriputra, this bodhisattva mahāsattva, also relying on the prajñāpāramitā, contemplates in accord with citta in all states. In order to seek the realization of supreme spiritual powers, they bind their citta and cultivate the wisdom of spiritual powers. Having attained spiritual powers, with solely the one mind they can skillfully know all marks of citta. Having known them, they rely on the self-substance of citta to expound all dharmas.”

It is also said: “The king of the Nirmāṇarati heaven addressed the Buddha, saying: ‘World-Honoured One, that limit of reality pervades all places; there is not a single dharma that is not the limit of reality. World-Honoured One, that which is called bodhi is also the limit of reality. World-Honoured One, what is bodhi? All dharmas are bodhi, because they are free from self-nature—down to the five deeds of immediate retribution, which are also bodhi. Why is this? Bodhi has no self-nature, and the five deeds of immediate retribution also have no self-nature. Therefore, the deeds of immediate retribution are also bodhi.’”

Therefore, understanding that the original nature of citta is in its own substance unarisen, all dharmas are established from within the unarisen. Contemplating the citta of no nature, one expounds the teaching of no nature. Conforming to pure conditions, with no nature one achieves Buddhahood; conforming to defiled conditions, with no nature one becomes an ordinary being. Not the finest speck of dust is seen to briefly depart from the principle of emptiness of nature; not a single thought can violate the gateway of equality. Therefore, a verse in the *Mahāprajñāpāramitāsūtra* says:

“An existent dharma does not bring about an existent dharma; / a nonexistent dharma does not bring about a nonexistent dharma. / An existent dharma does not bring about a nonexistent dharma; / a nonexistent dharma does not bring about an existent dharma.”

Explanation: That existence does not bring about existence, and nonexistence does not bring about nonexistence, is because being of one substance, there is neither agent of accomplishment nor object accomplished. That existence does not bring about nonexistence, and nonexistence does not bring about existence, is because since they cannot accomplish themselves, how could they accomplish another? Thus we know each lacks its own substance, and they do not accomplish one another.

The *Mahāsaṃnipātasūtra* says: “All dharmas are ultimately unarisen. All dharmas are without nature, without birth, without arising, and without emergence.” Therefore, conditions do not give rise to causes, and causes do not give rise to conditions. Self-nature does not give rise to self-nature, and other-nature does not give rise to other-nature. Self-nature does not give rise to other-nature, and other-nature does not give rise to self-nature. Therefore, it is said that all dharmas are in their self-nature unarisen.

The *Viśeṣacintibrahmaparipṛcchāsūtra* says: “At that time, the bodhisattva Samantapuṣpa said to Śāriputra: ‘When you enter the cessation attainment (nirodhasamāpatti), can you hear the Dharma?’ He answered: ‘Good son, when entering the cessation attainment, there are no dual mental activities that can hear the Dharma.’ [Samantapuṣpa asked:] ‘Venerable Śāriputra, do you believe that all dharmas are in their self-nature utterly ceased?’ He answered: ‘Indeed, all dharmas have the characteristic of being in their self-nature utterly ceased. I believe this teaching.’ Samantapuṣpa said: ‘If so, then Śāriputra at all times cannot hear the Dharma. Why is this? Because all dharmas are constantly of the characteristic of being in their self-nature utterly ceased.’”

Therefore, all dharmas are originally empty, being merely conditioned arising. When conditions assemble, they seem to exist; when conditions disperse, they seem to be nonexistent. Existence and nonexistence are solely due to causes and conditions; the ten thousand dharmas originally have no arising and ceasing. Just as when true gold is shaped by an artisan into a vessel, the substance of gold remains unchanged; just as when an empty valley resonates with an echo according to conditions, it does not violate the dharma-nature. As a verse says:

“Like a person digging earth from a road, / who privately fashions it into an image; / foolish people say the image has been born, / while the wise say it is the road’s earth. / Later, when an official wishes to travel, / the image is again used to fill the road. / The image originally has no arising or ceasing; / the road is also neither new nor old.”

Thus we know it is merely the one earth; arising and ceasing are solely causes and conditions. It is analogously like the one mind and the ten thousand dharmas, which have no before or after. Why is this? When digging the road to fashion the image, the earth does not decrease; when destroying the image to fill the road, the earth does not increase, because the original earth is not lost. It is like when Buddhahood is attained, citta does not increase; when being an ordinary person, citta does not decrease, because when citta follows conditions, it does not lose its self-nature. Furthermore, the arising of the image is merely arising from conditions; the ceasing of the image is solely ceasing through conditions, because the image has no self-substance. This is like attaining Buddhahood being merely arising from pure conditions, and being an ordinary person also being conditioned arising from defiled conditions, because ordinary and sage are originally unarisen. Thus we know that the ten thousand dharmas follow conditions and all lack self-nature; originally they have never arisen, and now they also do not cease.

As Mañjuśrī’s verse on contemplating illusions says:

“The manifold wholesome deeds of this assembly / have from the beginning never been performed. / All dharmas are also like this: / they are all equal to the prior limit.”

Therefore, right when one acts, there is no action, because there is no agent; when one should act, one does not act, because there is no self-nature. Let the ten thousand dharmas crisscross at will, they are constantly equal to the state prior to birth. Even though the multitude of beings appear and vanish, they do not depart from the source of no nature.

Furthermore, in ancient times there was Layman Pang, who instructed his daughter Lingzhao, saying: “I shall depart first; you may follow later. Wait specifically for midday, and you may shed this husk.” Lingzhao said: “Midday is already midday, but there is an eclipse of the solar essence.” The layman, wondering at this, went to the window himself. Thereupon Lingzhao suddenly ascended to her father’s seat and in a moment passed away while seated. The layman laughed and said: “Very sharp and nimble indeed! An illusory flower drops its shadow; a mirage rolls its waves. I spoke of it first, but I walk behind.” Thereupon he went to Minister Yu to act as the master of mourning, telling Minister Yu: “I only wish that you empty all that exists; be careful not to make real all that does not exist.” Having spoken, he passed away. This, too, does not fall into views of existence and nonexistence, wondrously attaining the purport of the unarisen.