宗鏡錄 26.13

26.13

答曰。是心是佛。是心是法。法佛無二。汝知之乎。若有不信如上所引祖佛誠言。一體三寶歸依自心之旨。不唯後果永墮泥犁。亦乃現受人間華報。如大涅槃經云。佛告迦葉菩薩。善男子。汝今不應如諸聲聞凡夫人分別三寶。於此大乘。無有三歸分別之相。所以者何。於佛性中。即有法僧。為欲化度聲聞凡夫故。分別說三歸異相。又云。若有不識三寶常存。以是因緣脣口乾燋。如人口爽。不知甜苦辛醋鹹淡六味差別。一切眾生。愚癡無智。不識三寶是長存法。是故名為脣口乾燋。復次善男子。若有眾生。不知如來是常住者。當知是人則為生盲。若知如來是常住者。如是之人。雖有肉眼。我說是等名為天眼。又若決定直心信伏。入宗鏡中。於剎那間念念見一心三寶。常現世間。或障重遮深。任經塵劫。終不省信。尚不聞三寶之名。豈遇一真之道。如法華經偈云。眾生既信伏。質直意柔軟。一心欲見佛。不自惜身命。時我及眾僧。俱出靈鷲山。我時語眾生。常在此不滅。以方便力故。現有滅不滅。乃至是諸罪眾生。以惡業因緣。過阿僧祇劫。不聞三寶名。諸有修功德。柔和質直者。則皆見我身。在此而說法。故知親見佛親聞法人難得。阿難二十年為佛侍者。尚不見佛面。唯觀救世者。輪迴六趣中。又但與緣心聽法。此法亦緣。非得法性。如大寶積經云。實行沙門。以正法身。尚不見佛。何況形色。以空遠離。尚不見法。何況貪著音聲言語。以無為法。尚不見僧。何況當見有和合眾。又舍利弗。問諸比丘。汝等從何聞法。答。無有五陰。十二入。十八界。從是聞法。又問。汝等為誰弟子。答。無得無知者是彼弟子。是以悟者方知。非言所示。又心為苦實際。名苦諦。心性無和合。名集諦。心本寂滅。名滅諦。心本圓通。名道諦。觀心空。出聲聞乘。觀心假。出菩薩乘。觀心中。出諸佛乘。觀實相心。非色非心。不同頑礙。故非色。不同受等妄情分別。故非心。非色非心。以為戒體。出律藏。廣博嚴淨經云。若能持此經。具足一切戒。金剛三昧經。明悟本覺者。佛言。如是之人。不存二相。雖不出家。不住在家。雖無法服。雖不具戒。能以自心無為。自恣而獲聖果。大寶積經云。文殊師利言。一切諸法。畢竟寂滅。心寂滅故。名究竟毘尼。又云。若不得心。則不念戒。若不念戒。則不思慧。若不思慧。則無復起一切疑惑。既無疑惑。則不持戒。若不持戒。是則名為真持戒也。文殊師利所問經云。若以心。分別男女非男非女等。是菩薩犯波羅夷。菩薩瓔珞本業經云。一切菩薩凡聖戒。盡心為體。是故心亦盡。戒亦盡。心無盡故。戒亦無盡。大乘千鉢大教王經云。一者如來一切心法。金剛自性。本來清淨。畢竟寂滅。菩薩若於大乘性中。能持十重戒者。覺心真淨。了見心性無染無著。是故菩薩能持十重戒者。是則名為不壞毘尼。又一切善惡等法。可軌可持。出經藏。觀心能研妙義。出論藏。是以檀因心捨。圓清淨之施門。戒因心持。成自性之淨律。辱因心受。具無生之大忍。進因心作。備牢強之進門。能觀心性。名為上定。則禪因心發。般若靈鑒。窮幽洞微。則智從心起。即六度門。故經云。空心不動。具足六波羅蜜。何者。經云。無可與者。名為布施。豈心外有法。可住相耶。經偈云。戒性如虛空。持者為迷倒。寧執事法分持犯耶。經云。忍者。於一剎那盡一切相。及諸所緣。又云。何謂菩薩能行忍辱。佛言。見心相念念滅。豈可伏捺自心。對治前境。而為忍受耶。經偈云。若能心不起。精進無有涯。又云。何謂菩薩能行精進。佛言。求心不可得。寧著有為。妄興勞慮耶。經云。不見心相。名為正定。豈避喧雜。而守靜塵耶。經云。不求諸法性相因緣。是名正慧。寧外徇文言強生知解耶。是知心外見法。盡名外道。故經云。外道樂諸見。若直了自心。則不為諸見所動。如經云。菩薩無所見者。即無所有。無所有者。則一切法。夫言無所見者。非是離一切法。云無所見。即見一切法。而無所見。以無所有。即一切法。一切法。即無所有故。首楞嚴經云。法法何狀。所以經頌云。若能除眼翳。捨離於色想。不見於諸法。則得見如來。大足法師。臨終題壁偈云。實相言思取。真如絕見聞。此是安安處。異學但云云。

He replied: 'This citta is the Buddha; this citta is the Dharma. The Dharma and the Buddha are not two. Do you know this?' If there are those who do not believe the true words of the Patriarchs and Buddhas cited above—the purport that the Three Jewels of single substance mean taking refuge in one's own citta—not only will their future retribution be an eternal descent into hell (naraka), but they will also suffer the initial retribution in the human realm in the present. As the Mahāparinirvāṇasūtra states: 'The Buddha told the Bodhisattva Kāśyapa: "Good son, you should not distinguish the Three Jewels as all the śrāvakas and ordinary people do. In this Great Vehicle, there are no distinguished marks of the threefold refuge. Why is this? Within the Buddha-nature, there are precisely the Dharma and the Saṅgha. In order to transform and deliver śrāvakas and ordinary people, different marks of the threefold refuge are expounded with distinction." It also says: 'If there are those who do not recognize that the Three Jewels are eternally enduring, through this condition their lips and mouths will become parched and dry. Just as when a person's palate is impaired, they cannot discern the distinctions among the six tastes—sweet, bitter, pungent, sour, salty, and bland—all sentient beings, foolish and devoid of wisdom, do not recognize that the Three Jewels are the eternally enduring Dharma; for this reason it is called 'lips and mouths parched and dry.' Furthermore, good son, if there are sentient beings who do not know that the Tathāgata is eternally abiding, you should know that such persons are born blind. If there are those who know that the Tathāgata is eternally abiding, although such persons possess fleshly eyes, I say that such are called the divine eye.' Furthermore, if one decisively believes and submits with a straightforward mind, entering into the mirror of the source, then in a single kṣaṇa, from thought-moment to thought-moment, one sees the Three Jewels of the one mind constantly manifest in the world. Or, if one's hindrances are heavy and screens are deep, even if kalpas [as numerous as] dust particles pass, one will never awaken and believe; one will not even hear the name of the Three Jewels, let alone encounter the path of the One Truth. As a verse in the Lotus Sūtra says: / 'When sentient beings have believed and submitted, / Are upright, straightforward, and pliable in mind, / Wholeheartedly desiring to see the Buddha, / Not begrudging their own body or life, / Then I and the assembly of monks / Together appear on Vulture Peak. / I then say to the sentient beings: / "I am always here and do not perish; / By the power of skillful means / I manifest appearing to perish and not perishing." / [...] To the extent that: / 'All these sinful sentient beings, / Due to the causes and conditions of evil karma, / Pass through asaṃkhyeya kalpas / Without hearing the name of the Three Jewels. / Those who cultivate merit / And are gentle, upright, and straightforward / All see my body / Present here expounding the Dharma.' / Therefore, we know that people who personally see the Buddha and personally hear the Dharma are rare. For twenty years Ānanda was the Buddha's attendant, yet he still did not see the Buddha's face; he only observed the Savior of the World transmigrating among the six destinies. Furthermore, if one only listens to the Dharma with a conditioned mind, this Dharma is also conditioned and does not attain the Dharma-nature. As the Mahāratnakūṭasūtra says: 'A śramaṇa of true practice, even through the correct dharmakāya, does not see the Buddha—how much less through forms and colors? Through emptiness and detachment, he does not see the Dharma—how much less by greedily clinging to sounds and words? Through the unconditioned Dharma, he does not see the Saṅgha—how much less should he see a harmonious assembly?' Furthermore, Śāriputra asked the bhikṣus: 'From what do you hear the Dharma?' They answered: 'There are no five aggregates, twelve sense-bases, or eighteen dhātus; from this we hear the Dharma.' He also asked: 'Whose disciples are you?' They answered: 'Those who are without attainment and without knowledge—we are their disciples.' Hence, only those who are awakened can know this; it is not shown by words. Furthermore, the citta is the true limit of suffering—this is called the truth of suffering. The citta-nature is devoid of combination—this is called the truth of origination. The citta is fundamentally quiescent and extinct—this is called the truth of cessation. The citta is fundamentally completely penetrating—this is called the truth of the path. Contemplating the emptiness of citta gives rise to the śrāvakayāna; contemplating the conventionality of citta gives rise to the bodhisattvayāna; contemplating the middle of citta gives rise to the Buddhayāna. Contemplating the citta of true reality: it is neither matter nor mind. It is not identical to inert obstruction, and thus is not matter; it is not identical to the false emotional discriminations of sensation and the rest, and thus is not mind. Neither matter nor mind constitutes the substance of the precepts—this gives rise to the Vinayapiṭaka. The Guangbo yanjing jing states: 'If one can uphold this sūtra, one is fully endowed with all precepts.' The Vajrasamādhisūtra, clarifying those who awaken to original enlightenment, states: 'The Buddha said: "Such a person does not harbor the two marks. Although not leaving the household, they do not abide as a householder; although without the Dharma robes and not endowed with the precepts, through the unconditioned nature of their own citta, they attain the noble fruit according to their own inclination."' The Mahāratnakūṭasūtra states: 'Mañjuśrī said: "All phenomena are ultimately quiescent and extinct; because citta is quiescent and extinct, it is called the ultimate vinaya."' It also says: 'If one does not apprehend citta, then one does not think of the precepts; if one does not think of the precepts, then one does not deliberate on wisdom; if one does not deliberate on wisdom, then all doubts and hesitations will no longer arise. Since there are no doubts or hesitations, then one does not uphold the precepts; if one does not uphold the precepts, this is called truly upholding the precepts.' The Mañjuśrīparipṛcchāsūtra states: 'If with citta one discriminates male, female, neither male nor female, and so on, this bodhisattva commits a pārājika.' The Bodhisattvabhūmimālā karmaviśuddhisūtra states: 'The precepts of all bodhisattvas, ordinary people, and sages take the exhaustion of citta as their substance; therefore, when citta is exhausted, the precepts are also exhausted. Because citta is inexhaustible, the precepts are also inexhaustible.' The Mahāyāna Thousand-Bowl Great Teaching King Sūtra states: 'First, all citta-dharmas of the Tathāgata are adamantine in self-nature, originally pure, and ultimately quiescent and extinct. If in the Mahāyāna nature a bodhisattva can uphold the ten major precepts, they awaken to the true purity of the citta and clearly see that the citta-nature is without defilement and without attachment. Therefore, if a bodhisattva can uphold the ten major precepts, this is called the indestructible vinaya.' Furthermore, all good, evil, and other phenomena being rule-governed and upholdable gives rise to the Sūtrapiṭaka; contemplating citta as being able to investigate subtle meanings gives rise to the Śāstrapiṭaka. Hence, giving is renounced by means of citta, perfecting the pure gate of dāna; precepts are upheld by means of citta, completing the pure discipline of the self-nature; endurance is received by means of citta, fulfilling the great patience of the unborn; vigor is enacted by means of citta, providing the firm gate of exertion. Being able to contemplate the citta-nature is called supreme concentration; thus dhyāna arises from citta. Prajñā's spiritual mirror plumbs the profound and penetrates the subtle; thus wisdom arises from citta. These are the gates of the six pāramitās. Hence a sūtra says: 'An empty citta does not move, fully endowed with the six pāramitās.' Why is this? A sūtra says: 'Having nothing to give is called dāna.' Could there be any phenomenon outside citta that could abide in marks? A verse in a sūtra says: / 'The nature of precepts is like empty space; / Those who uphold them are deluded and inverted.' / How could one grasp at phenomenal dharmas to differentiate upholding and violating? A sūtra says: 'Patience means exhausting all marks and all cognitive objects in a single kṣaṇa.' It also says: 'What is meant by a bodhisattva being able to practice patience?' The Buddha said: 'Seeing the marks of citta perishing from thought-moment to thought-moment.' How could one suppress one's own citta and counteract external objects in order to endure them? A verse in a sūtra says: / 'If one can keep the citta from arising, / Vigor will be boundless.' / It also says: 'What is meant by a bodhisattva being able to practice vigor?' The Buddha said: 'Seeking the citta, it cannot be apprehended.' How could one cling to the conditioned and falsely give rise to toiling thoughts? A sūtra says: 'Not seeing the marks of citta is called right concentration.' How could one avoid clamor and noise to preserve the dust of quietude? A sūtra says: 'Not seeking the nature, marks, causes, or conditions of phenomena—this is called right wisdom.' How could one externally comply with written words and forcibly generate intellectual understanding? From this we know that seeing phenomena outside citta is entirely called externalist. Hence a sūtra says: 'Externalists take pleasure in various views.' If one directly comprehends one's own citta, one will not be moved by various views. As a sūtra says: 'That a bodhisattva has nothing seen is precisely having nothing existing; that there is nothing existing is precisely all phenomena.' Now, to speak of having nothing seen does not mean being separated from all phenomena and saying there is nothing seen; it means that right when seeing all phenomena, there is nothing seen. Because having nothing existing is precisely all phenomena, and all phenomena are precisely having nothing existing. The Śūraṅgamasūtra states: 'What form do phenomena have?' Therefore, a sūtra verse says: / 'If one can remove the cataract from the eye / And abandon thoughts of form, / Not seeing any phenomena, / Then one can see the Tathāgata.' / Dharma Master Dazu, on the verge of death, wrote a verse on a wall saying: / 'The true mark is grasped through speech and thought; / Tathatā transcends seeing and hearing. / This is the place of supreme peace; / Heterodox scholars merely talk on and on.'