宗鏡錄 27.2

27.2

夫身受心法。俱無自性。了不可得。即四念處。觀善不善法從心化生。即四正勤。心性靈通。隱顯自在。即四神足。信心堅固。湛若虛空。即五根五力。覺心不起。即七覺支。直了心性。邪正不干。即八正道。眼如乃至意如。心境虛融。即六神通。所以舍利弗不達常寂三昧。目連通不現前。說法不當。以未得法空神通故。台教云。觀於一心欻有一切心。觀一切心倏無諸心。心無有無。通至實相。即神通也。義海云。謂此塵無體。不動塵處。恒遍十方剎海。無來去之相。是神足通。不起于本座。遍遊於十方。又見塵法界無際。而有理事教義。一切菩薩皆同證入。皆同修習此法。更無別路。是他心通。見塵法界。解行現前之時。即知過去曾於佛所。親聞此法。以觀心不斷。是故今日得了。是宿命通。又見塵性空寂。無相可得。即不二見。若見相即為二也。由無相即無有二。名天眼通。經云。不以二相見。名真天眼。又了塵無生。無性空寂。即執心不起。是漏盡通。經云。斷結空心我。是則無有生。又聞說塵法界差別之聲。即知一切聲全是耳。不復更聞也。然此聞無緣。無得。於聲。悟一切法。是常聞一切佛法。為天耳通。金剛三昧經云。大力菩薩言。何謂存三守一入如來禪。佛言。存三者。存三解脫。守一者。守一心。如入如來禪者。理觀心如。入如是地。即入實際。華嚴經頌云。佛子住於此。念念入三昧。一一三昧門。闡明諸佛境。禪經序云。質微則勢重。質重則勢微。如地質重故。勢不如水。水性重故。力不如火。火不如風。風不如心。心無形故。力最無上。神通變化。八不思議。心之力也。又能所融通。自他一體。即四攝法。不得身口意。常隨智慧行。即十八不共法等。畢至得果受記。皆不離一心。如海龍王經云。心淨無垢。則為受訣。乃至佛語龍王。其心意識無所住立。則為受決。諸法如是。以無因緣。諸法本諦。覺了諸法平等無異。則成無上正真之道。究竟求本。無有受決。及成佛道。若授決者。若受決已。所以者何。諸法無形。本末悉斷。皆無有主。一切諸法。從因緣轉。乃至諸法無二。用本一故。諸法本一。離若干故。乃至無量無邊教海行門。皆是自心發現。自心引出。終無一法一行。從外而成。若起念外求。隨他勝境。悉是魔事。故經云。作斯觀者。名為正觀。若他觀者。名為邪觀。故知心正事正。心邪事邪。若未達一心。觸途皆偽。正行亦成邪行。佛門變作魔門。若入宗鏡之中。無往不利。苦行亦成妙行。邪宗即是正宗。只如五熱炙身。外道一法。若了之。則勝熱為無分別智焰之門。若昧之。則尼乾作大我見嚴熾之解。是以法無邪正。道在變通。如西天尼乾子。五熱炙身。生大邪見。佛弟子謂之言曰。善男子。如世人駕牛車於路。欲速有所至。打牛即是。打車。即是。尼乾聞之。勃然作色。佛弟子曰。善男子。牛喻於心。車喻於身。何得苦身而不修心。不用炙身。應當炙心。華嚴經云。復有十千緊那羅王。於虛空中。唱如是言。善男子。此婆羅門。五熱炙身時。我等所住宮殿。諸多羅樹。諸寶鈴網。諸寶繒帶。諸音樂樹。諸妙寶樹。及諸樂器。自然而出佛聲法聲。及不退轉菩薩僧聲。願求無上菩提之聲。云某方某國。有某菩薩發菩提心。某方某國。有某菩薩修行苦行。難捨能捨。乃至清淨一切智行。某方某國。有某菩薩往詣道場。乃至某方某國。有某如來。作佛事已。而般涅槃。善男子。假使有人。以閻浮提一切草木。粖為微塵。此微塵數。可知邊際。我宮殿中寶多羅樹。乃至樂器。所說菩薩名如來名。所發大願。所修行等。無有能知其邊際。善男子。我等以聞佛聲法聲菩薩僧聲。生大歡喜。來詣其所。時婆羅門。即為我等如應說法。令我及餘無量眾生。於阿耨多羅三藐三菩提得不退轉。是以於一心正觀之中。最為樞要。少用心力。成大菩提。故華嚴私記云。此經中總是法身作多種名字。如人天十善五戒為身。聲聞四諦。緣覺十二因緣。菩薩六度。佛種智為身。身是聚義。於法身中。隨行位。功德聚處名身。若有情身相。皆是法身所起。若無情國土。盡從佛智所現。終無纖毫於宗鏡外。別有異體。而能建立。故經云。若一法是有非無。摩訶衍不能勝出。若更有一法。則不得稱獨尊獨勝。為萬有之所依矣。所以隨根不同。見有多種。遂於十波羅蜜。五教不同。一小乘教。不成波羅蜜。二始教。要是菩薩種性人方有故。又各有體性。或說俱空。三終教。一一皆從真如性功德起。四頓教。一一皆不可說。謂不施不慳。乃至不智不愚等。一切皆絕。若十若六皆悉亡言。五圓教。一一圓融。具德無盡。又此十波羅蜜。可以意得。一念相應心捨。則具十度。捨而不取為施。不為諸非所污。即戒。忍可非有為忍。離身心相為進。寂然不動為定。決了無生為般若。雖空不礙知相為方便。希齊佛果是願。思擇不動為力。決斷分明為智。一念方寸。十度頓圓。故華嚴經中。七地菩薩。念念具足十波羅蜜。是以十度若圓。八萬四千法門。一時齊應。凡曰祖教。或淺或深。但即之於心。理無不盡。若心外行事。則取相輪迴。任歷三祇。終成妄想。是以儒童曰。昔我於無數劫。國財身命施人無數。以妄想心施。非為施也。今日以無生心五華施佛。始名施耳。故華嚴經頌云。設於無數劫。財寶施於佛。不知佛實相。此亦不名施。又云。於一切善根。生自善根想。乃至於一切行。生自行想。夫一切差別事相。縱橫境界。若於相上觀察。則行布難明。若於體內消融。悉皆平等。故先德云。萬事驅歸體處平。是非自向心中混。所以傅大士頌云。還原去。心性不沈浮。安住王三昧。萬行悉圓收。

Now, body, feeling, mind, and dharmas are all without self-nature and are completely unattainable; this is the four applications of mindfulness. Contemplating that wholesome and unwholesome dharmas are transformatively produced from the mind is the four right exertions. The mind-nature being spiritually penetrating, hidden or manifest at will, is the four bases of psychic power. Faithful mind being firm and stable, clear as empty space, is the five faculties and five powers. The awakened mind not arising is the seven factors of awakening. Directly understanding the mind-nature so that neither wrong nor right interferes is the eightfold noble path. The eye as such, up to the mind as such, mind and objects being empty and interfused, is the six supernormal powers. Therefore Śāriputra did not penetrate the samādhi of constant quiescence, Maudgalyāyana's psychic powers did not manifest, and his teaching of the Dharma was inappropriate, because they had not yet attained the supernormal powers of the emptiness of dharmas. The Tiantai teaching says: 'Contemplating one mind, suddenly all minds exist; contemplating all minds, swiftly all minds are absent. The mind has neither existence nor non-existence, penetrating to the real mark: this is supernormal power.' The *Ocean of Meanings* (*Yihai*) states: 'This dust-mote has no substance; without moving from the place of the dust-mote, it constantly pervades the oceans of lands in the ten directions, having no mark of coming or going: this is the supernormal power of the bases of psychic power. Without rising from one's original seat, one roams everywhere throughout the ten directions. Furthermore, seeing that the dust-mote dharmadhātu is boundless, yet possesses principle, phenomena, teaching, and meaning, which all bodhisattvas equally witness and enter, and all equally practice and cultivate this Dharma with no other path: this is the supernormal power of knowing others' minds. Seeing the dust-mote dharmadhātu, when understanding and practice appear before one, one immediately knows that in the past one personally heard this Dharma at a Buddha's place; because mind-contemplation has been unbroken, one therefore today attains understanding: this is the supernormal power of past lives. Furthermore, seeing that the dust-mote's nature is empty and quiescent, with no marks to be obtained, is the non-dual view; if one sees marks, that constitutes duality. Because of being without marks there is no duality: this is named the supernormal power of the divine eye.' A sūtra says: 'Not seeing with dual marks is named the true divine eye.' 'Furthermore, understanding that the dust-mote is unproduced, without nature, empty and quiescent, the grasping mind does not arise: this is the supernormal power of the exhaustion of outflows.' A sūtra says: 'Severing the fetters, emptying the mind and self—this then is having no production.' 'Furthermore, hearing the sound that expresses the distinctions of the dust-mote dharmadhātu, one immediately knows that all sounds are entirely the ear; one does not hear them additionally. Yet this hearing has no objective support and no attainment; with regard to sound, awakening to all dharmas is constantly hearing all Buddhadharmas: this is the supernormal power of the divine ear.' The *Vajrasamādhi-sūtra* says: 'Bodhisattva Mahāsthāma said, "What is meant by preserving the three, guarding the one, and entering the tathāgata-dhyāna?" The Buddha said, "Preserving the three means preserving the three liberations. Guarding the one means guarding the one mind. As for entering the tathāgata-dhyāna, it is the principle-contemplation of mind as suchness; entering such a stage is entering the limit of reality."' A verse of the *Avataṃsaka-sūtra* says: 'The Buddha's sons abide in this, / Entering samādhi in thought after thought; / Each and every samādhi-gate / Elucidates the realm of all Buddhas.' The preface to a dhyāna scripture says: 'When substance is subtle, force is heavy; when substance is heavy, force is subtle. For example, because the substance of earth is heavy, its force is not equal to water. Because the nature of water is heavy, its power is not equal to fire. Fire is not equal to wind; wind is not equal to mind. Because mind is formless, its power is most supreme. Supernormal powers and transformations, the eight inconceivable things, are the power of the mind.' Furthermore, the interfusion of the grasper and the grasped, self and other being of one substance, is the four means of embracing. Not obtaining body, speech, or mind, and constantly acting in accord with wisdom, is the eighteen unique qualities and so forth. All the way to attaining the fruit and receiving the prophecy, none depart from the one mind. As the *Sāgaranāgarāja-sūtra* says: 'When the mind is pure and without defilement, that is receiving the prophecy.' And further, the Buddha said to the dragon king: 'When one's citta, manas, and vijñāna have nowhere to abide or stand, that is receiving the prophecy. All dharmas are like this because they are without causal conditions. All dharmas are originally real; awakening to and understanding that all dharmas are equal and non-different, one then accomplishes the unexcelled, correct, and true path. Ultimately seeking the root, there is no receiving the prophecy, nor accomplishing the Buddha path. If there is one who bestows the prophecy, or if the prophecy has already been received, why is this? All dharmas are formless, their roots and branches are entirely severed, and none possess a master. All dharmas turn from causes and conditions... up to: All dharmas are non-dual because their function is originally one. All dharmas are originally one because they are free from multiplicity.' Up to: The immeasurable and boundless oceans of teachings and gates of practice are all manifested from one's own mind and brought forth from one's own mind. In the end, there is not a single dharma or a single practice accomplished from the outside. If one gives rise to thoughts seeking externally, following other superior realms, these are all the work of Māra. Therefore a sūtra says: 'Making this contemplation is named right contemplation; if one makes other contemplations, it is named wrong contemplation.' Hence we know that when the mind is right, matters are right; when the mind is wrong, matters are wrong. If one has not penetrated the one mind, whatever path one encounters will be false: right practice also becomes wrong practice, and the gate of the Buddha turns into the gate of Māra. If one enters into the mirror of the source, there is nowhere that is not advantageous: bitter asceticism also becomes wondrous practice, and a false school is precisely the true school. Just as with scorching the body with the five fires, a method of the non-Buddhists: if one understands it, then 'supreme heat' serves as the gate to the flame of non-discriminative wisdom; if one is deluded about it, then the Nirgrantha takes it as the interpretation of the blazing flourishing of the great view of self. Therefore dharmas have neither wrong nor right; the path lies in adaptability. As with the Nirgrantha-putra of western India, who scorched his body with the five fires and gave rise to great wrong views: a disciple of the Buddha said to him, 'Good man, like a person in the world driving an ox-cart on the road, wishing to arrive quickly at a destination, is it right to beat the ox, or is it right to beat the cart?' The Nirgrantha heard this and flushed with anger. The Buddha's disciple said: 'Good man, the ox is a metaphor for the mind; the cart is a metaphor for the body. Why do you afflict the body and not cultivate the mind? You have no need to scorch the body; you ought to scorch the mind.' The *Avataṃsaka-sūtra* says: 'Furthermore, there were ten thousand kiṃnara kings in the sky who proclaimed these words: "Good man, when this brāhmaṇa scorched his body with the five fires, the palaces where we abide, all the tāla trees, all the nets of precious bells, all the precious silk ribbons, all the musical trees, all the wondrous jewel trees, and all the musical instruments naturally brought forth the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha of non-retrogressing bodhisattvas, and the sound of making the vow to seek unexcelled bodhi, saying: 'In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who has generated the bodhi-mind. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who practices asceticism, able to abandon what is difficult to abandon, up to purifying all practices of wisdom. In such-and-such a direction, in such-and-such a land, there is such-and-such a bodhisattva who goes to the bodhimaṇḍa... up to: In such-and-such a direction, in such-and-such a land, there is such-and-such a Tathāgata who, having completed the Buddha's work, enters parinirvāṇa.' Good man, supposing a person took all the grasses and trees in Jambudvīpa and ground them into fine dust, the number of these fine dust motes could be known to its limit, but regarding the names of bodhisattvas, the names of Tathāgatas, the great vows made, the practices cultivated, and so forth spoken by the precious tāla trees up to the musical instruments in our palaces, no one can know their limit. Good man, because we heard the sound of the Buddha, the sound of the Dharma, and the sound of the bodhisattva Saṅgha, we gave rise to great joy and came to his place. At that time the brāhmaṇa explained the Dharma for us accordingly, causing me and other immeasurable sentient beings to attain non-retrogression in anuttarāsamyaksaṃbodhi."' Therefore, within the right contemplation of the one mind, it is most pivotal; using little mental effort, one accomplishes great bodhi. Therefore the *Private Notes on the Avataṃsaka* (*Huayan siji*) says: 'In this scripture, it is always the dharmakāya that takes on various names. For example, taking the ten wholesome deeds and five precepts of humans and devas as the body; the four truths of śrāvakas, the twelve links of dependent origination of pratyekabuddhas, the six pāramitās of bodhisattvas, and the Buddha's sarvākārajñatā as the body. "Body" has the meaning of collection: within the dharmakāya, according to the stages of practice, the place where merit is collected is called body. All the physical marks of sentient beings are produced by the dharmakāya; all the insentient lands are manifested from the Buddha's wisdom. In the end, there is not the slightest separate, different substance outside the mirror of the source that can be established.' Therefore a sūtra says: 'If a single dharma were existent and not non-existent, the Mahāyāna could not surpass it. If there were yet another dharma, it could not be called uniquely revered and uniquely supreme, the reliance of all existence.' Therefore, according to differences in capacity, views are manifold, so regarding the ten pāramitās, the five teachings are different: First, the Small Vehicle teaching: it does not accomplish the pāramitās. Second, the initial teaching: because they are only possessed by people of the bodhisattva gotra; also each has its own nature, or they are said to be all empty. Third, the final teaching: each and every one arises from the merit of the tathatā-nature. Fourth, the sudden teaching: each and every one is ineffable, meaning neither giving nor stinginess, up to neither wisdom nor foolishness, and so forth; all are utterly severed, whether ten or six, all completely extinguish words. Fifth, the perfect teaching: each and every one is perfectly interfused, endowed with inexhaustible virtues. Furthermore, these ten pāramitās can be apprehended through the mind: in a single thought-moment of accord, the mind of renunciation is endowed with the ten pāramitās. Relinquishing and not grasping is giving; not being defiled by various wrongs is precept; patient acceptance of non-existence is patience; leaving behind marks of body and mind is vigor; being quiescent and unmoving is dhyāna; definitively understanding non-production is prajñā; though empty, not obstructing the knowledge of marks is expedient means; aspiring to equal the Buddha fruit is vow; deliberative selection without moving is power; clear and decisive determination is wisdom. In a single thought-moment of the heart, the ten pāramitās are suddenly perfected. Therefore in the *Avataṃsaka-sūtra*, a bodhisattva of the seventh stage in thought after thought fully possesses the ten pāramitās. Therefore, if the ten pāramitās are perfected, the eighty-four thousand dharma-gates respond simultaneously. Whatever is called the ancestral teachings, whether shallow or deep, if one simply approaches them through the mind, the principle is fully exhausted. If one carries out practices outside the mind, one grasps marks and transmigrates in saṃsāra; even if one passes through three asaṃkhyeya kalpas, in the end it becomes false conceptualization. Therefore the Boy Mānavaka said: 'Formerly, over countless kalpas, I gave national wealth, body, and life to countless people; because I gave with a mind of false conceptualization, it did not constitute giving. Today, giving five flowers to the Buddha with an unproduced mind, only this is named giving.' Therefore a verse of the *Avataṃsaka-sūtra* says: 'Supposing over countless kalpas / One offered treasures to the Buddha, / If one does not know the Buddha's real mark, / This also is not called giving.' It also says: 'Toward all roots of goodness, / Giving rise to the thought that they are one's own roots of goodness; / Up to: toward all practices, / Giving rise to the thought that they are one's own practice.' All differentiated phenomenal marks and vast crisscrossing realms, if contemplated on the level of marks, their graded arrangement is difficult to understand; if melted down within substance, they are all entirely equal. Therefore the virtuous ones of old said: 'All matters driven back to the place of substance become level; / Right and wrong naturally blend into the mind.' Therefore Mahāsattva Fu's verse says: 'Returning to the source, / The mind-nature neither sinks nor floats. / Peaceful and abiding in the king of samādhis, / The ten thousand practices are all completely embraced.'