宗鏡錄 23.17

23.17

答。但一切不思惟。是真思惟。以頓悟一心。無法可思量故。是以十方諸佛。證心成道。故稱如理。若了自心。能順佛旨。即是供養一切如來。若不依此如理悟心。則隨事施為。心外見佛。設經多劫。皆不成真實供養。為背諸佛指授故。如華嚴經頌云。設於念念中。供養無量佛。未知真實法。不名為供養。云何真實法。所謂了心真如無生之旨故。是以思益經問云。誰能供養佛。佛言。能通達無生際者。文殊般若經云。佛問文殊。汝云何供養佛。答言。世尊。若幻人心數滅。我則供養佛。台教云。供養佛者。只是隨順佛語。今順佛教。修三觀心。即是供養佛。為破五住得解脫故。即供養法。三諦理和。即供養僧。又眾行心資觀智心。即供養佛。觀智心開發境界。即供養法。境智心和。即供養僧。此是真實供養。亦名法供養。如義海云。謂以無生心中。施一切珍寶。乃至微塵。皆能攝於法界。即以此法界塵而作供養。此供養。乃至遍通三世一切諸如來前。無不顯現。彼諸如來無不攝受。何以故。由塵即法界。是理與佛法界相應。是故遍至一切。名廣大供養。無空過者。何謂無空過。以心通即法通。法遍即心遍。一切處無非見理故。悉皆通達。則是一一承事無空過者。亦不礙香華等種種供養。以內外唯心故。破執顯宗。故有是說。又若於正觀心中。不唯供養。乃至行道禮拜。一切施為。皆須就已。方得其力。如三藏勒那云。正觀修誠禮者。此明自禮自身佛。不緣他境他身佛。何以故。一切眾生。自有佛性平等本覺。隨順法界。緣起熾然。但為迷故。唯敬他身。己身佛性。妄認為惡。若能反照本覺。則解脫有期。經云。不觀佛。不觀法。不觀僧。以見自身他身平等正法性故。如涉遠道。要藉自身。欲見佛性。要觀己佛。體同無二。是名正觀禮。

Answer: Simply not directing attention to anything at all is true directing of attention. Because when one suddenly awakens to the one mind, there is no dharma that can be reflected upon. For this reason, the Buddhas of the ten directions realize citta and achieve the Way; hence it is called "in accord with principle." If one understands one's own citta and can accord with the Buddha's intent, that is itself offering to all Tathāgatas. If one does not rely on this awakening to citta in accord with principle, but acts following phenomenal activities and sees the Buddha outside citta, even if many kalpas pass, none of it will constitute a real and true offering, because it goes against what the Buddhas have instructed. As a verse in the Avataṃsakasūtra says: / Even if in thought after thought / One were to offer to immeasurable Buddhas, / If one does not know the true dharma, / It is not called an offering. / What is the true dharma? It is the purport of understanding that the tathatā of citta is unproduced. For this reason, the Viśeṣacintibrahmaparipṛcchāsūtra asks: "Who can make an offering to the Buddha?" The Buddha said: "One who can penetrate the limit of non-arising." The Mañjuśrīprajñāpāramitāsūtra says: The Buddha asked Mañjuśrī, "How do you make an offering to the Buddha?" He replied: "World-Honoured One, when the mental factors of an illusory person cease, then I make an offering to the Buddha." The Tiantai teaching says: "Offering to the Buddha is merely following in accord with the Buddha's words. Now, following the Buddha's teaching to cultivate the three contemplative cittas is itself offering to the Buddha. Because it shatters the five entrenchments and attains liberation, it is offering to the Dharma. When the principle of the three truths harmonizes, it is offering to the Saṅgha. Furthermore, the mental states of manifold practices assist the mind of contemplative wisdom—that is offering to the Buddha; the mind of contemplative wisdom unfolds the objective realm—that is offering to the Dharma; when objective realm and wisdom-mind harmonize, that is offering to the Saṅgha. This is the real and true offering, also called the Dharma offering." As the Haiyin [or Yihai] says: "It means that within the mind of non-arising, giving all precious jewels down to a minute dust mote can all subsume the dharmadhātu, and one makes an offering precisely with this dust mote of the dharmadhātu. This offering extends everywhere before all Tathāgatas of the three times; there are none before whom it is not manifested, and there are none of those Tathāgatas who do not receive it. Why is this? Because the dust mote is itself the dharmadhātu, and this principle corresponds to the Buddha's dharmadhātu. Therefore, reaching everywhere, it is named the vast offering, none of which passes in vain. What does it mean that none passes in vain? Because when citta penetrates, dharmas penetrate; when dharmas are pervasive, citta is pervasive. Because there is no place where principle is not seen, all is thoroughly penetrated; thus each and every act of attending upon [the Buddhas] is not in vain. Nor does this obstruct various offerings of incense, flowers, and the like, because internal and external are mind-only. To break attachments and reveal the source, therefore this was spoken." Furthermore, in the mind of correct contemplation, not only offerings, but even circumambulation, prostration, and all activities must be applied to oneself before one obtains their efficacy. As Tripiṭaka Master Ratnamati said: "As for cultivating sincere prostrations through correct contemplation, this explains prostrating oneself to the Buddha of one's own body, not directing oneself toward the Buddha of other realms or other bodies. Why is this? All sentient beings inherently possess the Buddha-nature, the equal original awakening. Following along with the dharmadhātu, dependent origination blazes forth. But because of delusion, they revere only other bodies, and falsely regard the Buddha-nature of their own bodies as evil. If one can reflect back on original awakening, then liberation has its appointed time. A sūtra says: 'Do not contemplate the Buddha, do not contemplate the Dharma, do not contemplate the Saṅgha, because one sees the equal correct dharma-nature of one's own body and other bodies.' Just as when traversing a distant path one must rely on one's own body, so if one wishes to see the Buddha-nature, one must contemplate one's own Buddha. The substance is the same and non-dual; this is named prostration through correct contemplation."