宗鏡錄 23.35.3

23.35.3

以信因中契諸佛果法分毫不謬。 方成信心。 從此信已。 以定慧進修。 經歷十住十行十迴向十地十一地。 日月歲劫時復無遷。 法界如本。 不動智佛如舊。 而成一切種智海。 教化眾生。 因果不遷。 時劫不改。 方成信也。 若立僧祇定實身。 是凡夫。 凡聖二途時劫移改。 心外有佛。 不成信心。 又如圓覺經云。 金剛藏菩薩白佛言。 世尊。 若諸眾生本來成佛。 何故復有一切無明。 若諸無明眾生本有。 何因緣故。 如來復說本來成佛。 十方異生本成佛道。 後起無明。 一切如來。 何時復生一切煩惱。 唯願不捨無遮大慈。 為諸菩薩。 開祕密藏。 乃至佛言。 善男子。 一切世界。 始終生滅。 前後有無。 聚散起止。 念念相續。 循還往復。 種種取捨。 皆是輪迴。 未出輪迴而辯圓覺。 彼圓覺性。 即同流轉。 若免輪迴無有是處。 譬如動目。 能搖湛水。 又如定眼。 猶迴轉火。 雲駛月運。 舟行岸移。 亦復如是。 善男子。 諸旋未息。 彼物先住。 尚不可得。 何況輪轉生死垢心。 曾未清淨。 觀佛圓覺而不旋復。 是故汝等。 便生三惑。 善男子。 譬如幻瞖妄見空華。 幻瞖若除。 不可說言。 此瞖已滅。 何時更起一切諸瞖。 何以故。 瞖華二法。 非相待故。 亦如空華滅於空時。 不可說言。 虛空。 何時更起空華。 何以故。 空本無華。 非起滅故。 生死涅槃。 同於起滅。 妙覺圓照。 離於華瞖。 善男子。 當知虛空。 非是暫有。 亦無暫無況復如來圓覺隨順。 而為虛空平等本性。 善男子。 如銷金鑛。 金非銷有。 既已成金。 不重為鑛。 經無窮時。 金性不壞。 不應說言。 本非成就。 如來圓覺。 亦復如是。 故知圓覺妙心。 如虛空之性。 生死涅槃。 即空華之相。 瞖眼不無起滅。 真性。 何曾有無。 如鑛藏金。 金非鑛有。 又非銷得。 要以銷成。 迷時如未淨之金。 悟了若已成之寶。 真金不動。 垢淨俄分。 妙性無虧。 迷悟自得。 所以不思議佛境界經云。 爾時須菩提。 又問言。 大士。 汝決定住於何地。 為住聲聞地。 為住辟支佛地。 為住佛地耶。 文殊師利菩薩言。 大德。 汝應知我決定住於一切諸地。 須菩提言。 大士。 汝可亦決定住凡夫地耶。 答曰。 如是。 何以故。 一切諸法。 及以眾生。 其性即是決定正位。 我常住此正位。 是故我言。 決定住於凡夫地也。 須菩提。 又問言。 若一切法及以眾生。 即是決定正位者。 云何建立諸地差別。 而言此是凡夫地。 此是辟支佛地。 此是佛地耶。 文殊師利菩薩言。 大德。 譬如世間以言說故。 於虛空中。 建立十方。 所謂此是東方。 此是南方。 乃至此是上方。 此是下方。 雖虛空無差別。 而諸方有如是如是種種差別。 此亦如是。 如來於一切法決定正位中。 以善方便立於諸地。 所謂此是凡夫地。 此是聲聞地。 此是辟支佛地。 此是菩薩地。 此是佛地。 雖正位無差別。 而諸地有別耳。 所以天台云。 四教如空中四點。 四點雖歷然。 不壞虛空性。 然此地位。 至究竟位中。 若理若行。 方可窮盡。 如菩薩瓔珞本業經云。 佛子。 第四十二地。 名寂滅心妙覺地。 常住一相。 第一無極。 湛若虛空。 一切種智。 照達無生。 有諦始終。 唯佛窮盡。 眾生根本。 有始有終。 佛亦照盡。 乃至一切煩惱。 一切眾生果報。 佛一念心。 稱量盡原。 一切佛國。 一切佛因。 一切菩薩神變。 亦一念一時知。 住不可思議二諦之外。 獨在無二。 是知先得宗本。 然後鍊磨。 於鍊磨時。 不失道本。 如巧鍊金。 不失銖兩。 於圓漸內。 階降寧無。 從有為而至無為。 因生忍而成法忍。 圓融不壞行布。

Faith is accomplished only when one has faith that within the cause there is conformity with all the fruit-dharmas of the Buddhas without the slightest discrepancy. Having developed this faith, one progresses in cultivation through concentration and wisdom, traversing the ten abodes, the ten practices, the ten dedications, the ten grounds, and the eleventh ground. Days, months, years, and kalpas pass without any temporal change; the dharmadhātu remains as originally it was; the immovable wisdom-Buddha remains as of old; and one perfects the ocean of sarvākārajñatā, teaching and transforming sentient beings. Cause and fruit do not shift; time and kalpas do not change: only then is faith perfected. If one posits that an asaṃkhyeya [kalpa] has a fixed, substantial existence, that is [the view of] an ordinary person. For both ordinary persons and sages, the paths, times, and kalpas undergo shifting changes; if there were a Buddha outside the mind, faith would not be accomplished. Furthermore, as the Sūtra of Complete Enlightenment says: 'Bodhisattva Vajragarbha said to the Buddha: "World-Honoured One, if sentient beings originally are already Buddhas, why then is there all this avidyā? If all this avidyā originally belongs to sentient beings, by what cause and condition does the Tathāgata again say that they originally are already Buddhas? If the heterogenous beings in the ten directions originally completed the Buddha path and later gave rise to avidyā, when will all Tathāgatas again generate all the kleśas? We only pray that, not forsaking your unhindered great compassion, you will open the secret treasury for all bodhisattvas." […] And the Buddha said: "Good sons, all worlds—beginning and end, arising and cessation, before and after, existence and non-existence, gathering and dispersal, starting and stopping—moment by moment in succession, cycling and returning, all kinds of grasping and rejecting, are all saṃsāra. To explain complete enlightenment without having exited saṃsāra causes that nature of complete enlightenment to become identical with transmigration. If one would escape saṃsāra [in this way], that is impossible. It is like moving the eyes: it can make clear water appear to shake; or like fixing the gaze: a whirling fire [brand appears as a wheel]. Clouds racing makes the moon seem to move; a boat traveling makes the shore seem to shift. It is just like this. Good sons, before those whirlings have ceased, it is impossible even for those objects themselves to be seen as stationary; how much less with an impure citta that cycles through birth and death, which has never been purified: when contemplating the Buddha's complete enlightenment, how could it not also whirl and turn? Therefore, you give rise to three doubts. Good sons, it is like a cataract illusion falsely seeing flowers in the sky: if the cataract illusion is removed, one cannot say: 'Now that this cataract has ceased, when will all cataracts arise again?' Why is this? Because cataracts and flowers are two phenomena that are not mutually dependent. Nor can one say, when the sky-flowers cease in the sky: 'Sky, when will sky-flowers arise again?' Why is this? Because the sky originally has no flowers, and they are not a matter of arising and cessation. Birth-and-death and nirvāṇa are identical to arising and cessation; wonderful enlightenment illuminates all, free from flowers and cataracts. Good sons, you should know that empty space is neither temporarily existent nor temporarily non-existent; how much less so the Tathāgata's complete enlightenment, which accords with and is the equal original nature of empty space! Good sons, it is like smelting gold ore: the gold does not come into existence because of the smelting; once it has become gold, it does not become ore again; though an infinite time passes, the nature of gold is not destroyed. One should not say that it was originally not perfected. The Tathāgata's complete enlightenment is also just like this."' Therefore we know that the wonderful citta of complete enlightenment is like the nature of empty space; birth-and-death and nirvāṇa are the characteristics of sky-flowers. The diseased eye is not without arising and cessation; but how could the true nature ever have existence and non-existence? Like gold hidden in ore: the gold does not exist because of the ore, nor is it obtained through smelting, yet it must be accomplished through smelting. When deluded, it is like unpurified gold; when enlightened, it is like a treasure already formed. True gold is immovable, yet defilement and purity are suddenly distinguished; the wonderful nature suffers no loss, but delusion and enlightenment are experienced of themselves. Therefore the Sūtra on the Inconceivable Realm of the Buddha says: 'At that time, Subhūti also asked: "Great Being, in which ground do you definitely abide? Do you abide in the ground of the śrāvakas, the ground of the pratyekabuddhas, or the ground of the Buddhas?" Mañjuśrī Bodhisattva said: "Venerable one, you should know that I definitely abide in all grounds." Subhūti said: "Great Being, do you then also definitely abide in the ground of ordinary persons?" He answered: "Just so. Why? The nature of all dharmas and of sentient beings is precisely the definitive correct state. I constantly abide in this correct state; therefore I say that I definitely abide in the ground of ordinary persons." Subhūti asked again: "If all dharmas and sentient beings are precisely the definitive correct state, why establish differences among the grounds, saying that this is the ground of ordinary persons, this is the ground of pratyekabuddhas, and this is the ground of Buddhas?" Mañjuśrī Bodhisattva said: "Venerable one, it is like in the world, where by means of verbal convention ten directions are established in empty space, saying: 'This is the east, this is the south,' and so on up to 'This is above, this is below.' Although empty space has no differences, yet the directions have such various differences. This is also like that. Within the definitive correct state of all dharmas, the Tathāgata uses skilful means to establish the grounds, saying: 'This is the ground of ordinary persons, this is the ground of śrāvakas, this is the ground of pratyekabuddhas, this is the ground of bodhisattvas, and this is the ground of Buddhas.' Although the correct state has no differences, yet the grounds have distinctions."' Therefore Tiantai says: 'The four teachings are like four points in empty space. Although the four points are distinct, they do not disrupt the nature of empty space.' However, with respect to these grounds, only upon reaching the ultimate ground can principle and practice be completely exhausted. As the Bodhisattva Jewel Necklace of Original Actions Sūtra says: 'Buddha-son, the forty-second ground is called the wonderful enlightenment ground of the quiescent citta, permanently abiding in the single characteristic, foremost and boundless, pure and tranquil like empty space. Sarvākārajñatā illuminates and penetrates non-arising. The beginning and end of the truths of existence are exhausted only by the Buddha. Sentient beings' root has a beginning and an end, which the Buddha also illuminates completely. Up to all kleśas and all sentient beings' karmic retributions: the Buddha's single-thought-moment of citta measures and exhausts their source. All Buddha-lands, all Buddha-causes, and all bodhisattvas' spiritual transformations are also known in a single thought-moment at one time, abiding beyond the inconceivable two truths, solitary and non-dual.' From this we know that one first attains the fundamental source and only then refines and polishes it. When refining and polishing, one does not lose the root of the Way, like an expert goldsmith who does not lose a single grain. Within the perfect and gradual, how could stages be absent? From the conditioned one reaches the unconditioned; due to the forbearance of sentient beings one achieves the forbearance of dharmas. Perfect interpenetration does not destroy the sequential arrangement;