宗鏡錄 29.17

29.17

答。古德云。至道本乎其心。心法本乎無住。無住心體。靈知不昧。則萬法出生。皆依無住一心為體。離心之外。無別有法。如群波依水。離水無波。萬像依空。離空無像。大莊嚴論偈云。遠離於法界。無別有貪法。是故諸佛說。貪出貪餘爾。如佛先說。我不說有異貪之法。能出於貪。瞋癡亦爾。由離法界。別法無體故。是故貪等法性。得貪等名。此說貪等法性。能出貪等。此義是經旨𧻠。又頌云。於貪起正思。於貪得解脫。故說貪出貪。瞋癡出亦爾。釋曰。離貪之外。無別有法。以貪法界故。則一切法趣貪。是趣不過。何者。若於貪趣正思。了貪無自性。則於貪得解脫。若於貪起邪想。迷貪生執著。則於貪被繫縛。繫縛解脫。遂成真俗二門。於真俗二門。則收盡染淨諸法。貪一法既爾。餘瞋癡等八萬四千煩惱塵勞門亦然。一一遍含法界故。斯乃是諸經旨趣之門。亦可全證宗鏡大意矣。若迷方便。貪諸義門。則疑焰水以漂人。望乾城而投足。憑虛自失。得實何憂。此一心之旨。萬德攸歸。若善若惡。皆能迴轉。若逆若順。悉使善成。所以十玄門中。有唯心迴轉善成門。古釋云。所言唯心迴轉者。前諸義門等。並是如來藏性。清淨真心之所建立。若善若惡。隨心所轉。故云迴轉善成。心外無別境。故言唯心也。若順轉。即名涅槃。經云。心造諸如來。若逆轉。即是生死。經云。三界虛妄。皆一心作。生死涅槃。皆不出心。是故不得定說。性是淨。及與不淨也。故涅槃經云。佛性非淨亦非不淨。淨與不淨皆唯心故。離心更無別法也。楞伽經偈云。唯心無境界。無塵虛妄見。故知逆順唯由人轉。苦樂自逐緣分。一念無住真心。塵劫未曾改變。但隨智分別。所見不同。涅槃疏云。若言心性本淨。為惑所覆。猶屬教道。且順權說。若云本心清淨。眾生聞者。起於邪見。謂心即是。不肯修道。為令眾生斷除貪等。方見佛性故。云終不定說等。若依實理。心性本來未淨。猶如無始唯氷無水。雖全是氷。則不得云氷不是水。眾生心性。亦復如是。雖本是無明。則不得云非是三德祕藏。是故圓人。唯觀無始三道即三德。故不同權人。却覆方見。金剛三昧經云。梵行長者言。諸法一味。云何三乘其智有異。佛言。長者。譬如江河淮海。大小異故。深淺殊故。名文別故。水在江中。名為江水。在淮中。名為淮水。在河中。名為河水。俱在海中。唯名海水。法亦如是。俱在真如。唯名佛道。是以縱橫幻境。在一性而融真。寂滅靈空。寄森羅而顯相。如華嚴經頌云。譬如一心力。能生種種心。如是一佛身。普現一切佛。華手經偈云。若欲以一念。遍知一切心。是心無形色。如幻不堅固。賢劫定意經云。見於證明。三界如幻。一切本元。無所違失。是曰一心。又云。以是名號。為無所有。有所覩見。見一切本。是曰一心。如經偈云。廣博諸世界。無量無有邊。知種種是一。知一是種種。何者。一是萬法之一。以心為自性故。所以古頌云。萬法由心生。心清萬法清。五通無障礙。心王如眼睛。月燈三昧經云。爾時世尊。知月光童子心所默念。而作偈問。告月光童子言。若菩薩與一法相應。皆悉能獲最勝功德。速成阿耨多羅三藐三菩提。何謂一法。童子。若菩薩於一切法體性。如實了知。乃至偈言。諸法但說一。所謂法無相。是智者所說。如實而了知。若說如是法。菩薩了知者。彼得無礙辯。說億脩多羅。導師所加護。顯示於實際。不分別假名。曾無有所說。以一知一切。以一切知一。雖有種種說。而不起於慢。其心能了知。一切法無名。隨順學諸名。而演說真實。釋曰。若如實了知一切法體性。即自心體性。觀一切法。悉皆無名無相。以假名相。說演其真實。令歸無相之真原。無名之實際。則入脩多羅教海。辯說無窮。又如經云。童子。其心無性。又無形色。不可覩見。童子。如是心體性。即是佛功德體性。如是佛功德體性。即是一切諸法體性。以是義故。童子。若菩薩說一切法體性一義。如實知者。名為菩薩。寂滅於心。善解三界出離善根。如實了知。如實知見。能如實說。無有異說。乃至善解離文字法。善解分別字智。善解離語言法等。又楞伽經偈云。不生現於生。不退常現退。同時如水月。萬億國土現。一身及無量。燃火及霔雨。心心體不異。故說但是心。心中但是心。心無心而生。種種色形相。所見唯是心。又偈云。心中無斷常。身資生住處。唯心愚無智。無物而見有。又偈云。佛子見世間。唯心無諸法。種類非身作。得力自在成。何以故。若得心王。一切自在。要成即成。非他所礙。如持地菩薩云。我常於一切要路津口。田地。險隘。有不如法。妨損車馬。我皆平填。乃至遇毘舍如來摩頂。謂我當平心地。則世界地一切皆平。何以故。由心不平。其地即不平。如舍利弗。心有高下。見丘陵坑坎。是知提綱撮要。莫越觀心。見道不隔剎那。取證猶如反掌。陳文帝法華懺文云。理無二極。趣必同歸。但因業因心。稟萬類之識。隨見隨著。異群生之相。梁武帝金剛懺云。得之於心。然後為法。是以無言童子。妙得不言之妙。不說菩薩。深見無說之深。所云理無二極。趣必同歸者。則一法標宗。異途泯跡。不言之妙。無說之深者。若不親證自心。曷乃洞其深妙。則言思道斷。冥合斯宗矣。唐德宗皇帝云。夫萬有之法。本緣於心。心生法生。心滅法滅。故以心觀心。心外無法。心性常住。道其遠乎。如先德云。夫修道之體。自識常身。本來清淨。不生不滅。無有分別。自性圓滿。清淨之心。此是本師。故知自真心自然而有。不從外來。於三界中所有至親。莫過於心。

Answer: An ancient worthy said: "The supreme Way is rooted in one's citta; the dharmas of citta are rooted in non-abiding. The non-abiding substance of citta possesses spiritual knowing that is never dark; thus the arising of the ten thousand dharmas entirely takes the non-abiding one mind as its substance. Outside of citta, there are no distinct dharmas. Just as the multitude of waves depend on water and apart from water there are no waves, and the myriad phenomena depend on space and apart from space there are no phenomena." A verse in the Mahāyāna-sūtrālaṅkāra says: / "Far removed from the dharmadhātu, / There is no distinct dharma of rāga. / Therefore all buddhas teach / That rāga delivers from rāga, and so with the rest." / As the Buddha previously taught: "I do not speak of any dharma distinct from rāga that can deliver from rāga; dveṣa and moha are also thus. Because apart from the dharmadhātu, a separate dharma has no substance. Therefore, the dharmatā of rāga and the rest receives the name of rāga and the rest. This states that the dharmatā of rāga and the rest can deliver from rāga and the rest." This meaning is the essential import of the sūtras. Another verse says: / "Arising correct contemplation regarding rāga, / One attains liberation from rāga. / Therefore it is said that rāga delivers from rāga; / Liberation from dveṣa and moha is also thus." / Explanation: Outside of rāga there are no distinct dharmas; because rāga is the dharmadhātu, all dharmas tend toward rāga, and there is nowhere beyond this tendency. Why is this? If toward rāga one tends with correct reflection, comprehending that rāga has no intrinsic nature, one then attains liberation from rāga. If toward rāga one gives rise to false thoughts, being deluded by rāga and generating attachment, one is then bound by rāga. Binding and liberation subsequently form the two gates of ultimate and conventional truth. The two gates of ultimate and conventional truth completely encompass all defiled and pure dharmas. If this single dharma of rāga is thus, the remaining gates of the eighty-four thousand afflictive defilements such as dveṣa and moha are also thus, because each and every one universally contains the dharmadhātu. This is indeed the gateway to the purport of the sūtras, and it can also fully verify the overarching theme of the Mirror of the Source. If one is deluded about expedient means and attached to the various doctrinal approaches, one will suspect mirage-water of drowning people and stride toward a Gandharva city; relying on the unreal, one loses oneself, but once the real is attained, what worry is there? The purport of this one mind is that whereto all ten thousand virtues return. Be it good or evil, it can turn it all around; be it adverse or compliant, it makes all turn out well. Therefore among the Ten Mysterious Gates, there is the Gate of Good Completion through Reversal by Mind-Only. An ancient commentary explains: "Regarding the phrase 'reversal by mind-only', the preceding doctrinal approaches and so forth are all established by the pure true citta of the tathāgatagarbha nature. Be it good or evil, it turns in accord with the mind; hence it is called 'good completion through reversal'. Since there are no distinct objects outside of citta, it is called 'mind-only'. If it turns compliantly, it is termed nirvāṇa; the sūtra says: 'The mind creates all tathāgatas.' If it turns adversely, it is saṃsāra; the sūtra says: 'The three realms are deceptive; all are made by one mind.' Saṃsāra and nirvāṇa both do not go beyond the citta. Therefore one cannot determinately say that the nature is pure, nor that it is impure." Hence the Nirvāṇa Sūtra says: "The Buddha-nature is neither pure nor impure; pure and impure are both mind-only, because apart from citta there is no other dharma." A verse in the Laṅkāvatārasūtra says: / "Mind-only lacks external spheres; / Without dust, there is false perception." / Therefore we know that compliance and adversity are turned solely by persons; suffering and joy merely follow upon conditions. The non-abiding true citta of a single thought-moment has never changed throughout kalpas as countless as dust particles; it is only in accord with intellectual discrimination that what is seen differs. The Commentary on the Nirvāṇa Sūtra says: "To say that the citta-nature is originally pure and covered by delusion still belongs to the teaching path, tentatively following an expedient explanation. If one says that the original citta is pure, sentient beings hearing this will give rise to wrong views, thinking that the citta is already it and refusing to cultivate the Way. In order to cause sentient beings to sever rāga and the rest and only then see the Buddha-nature, it is said that it is ultimately never determinately spoken of, and so forth. If one relies on the actual principle, the citta-nature has originally never been pure, just as from beginningless time there has been only ice and no water. Although it is entirely ice, one cannot say that ice is not water. The citta-nature of sentient beings is also like this: although it has originally been avidyā, one cannot say that it is not the secret storehouse of the three virtues. Therefore the person of the perfect [teaching] solely contemplates that the beginningless three paths are precisely the three virtues; hence they differ from the person of the expedient [teachings], who only sees it after turning back the obscuration." The Vajrasamādhi Sūtra says: "The Elder Brahmacārin said: 'All dharmas are of one taste; why then does the wisdom of the three vehicles differ?' The Buddha said: 'Elder, take for example the Yangtze, the Yellow River, the Huai, and the ocean: because of their differences in size, distinctions in depth, and variations in name and character—when the water is in the Yangtze, it is called Yangtze water; when in the Huai, it is called Huai water; when in the Yellow River, it is called River water; yet together in the ocean, it is only called ocean water. Dharmas are also like this: together in tathatā, they are only called the Buddha Way.'" Thus, crisscrossing illusory realms unite in truth within the single nature; the spiritually quiescent void manifests characteristics by lodging within the myriad phenomena. As a verse in the Avataṃsaka Sūtra says: / "Just as the power of one mind / Can produce diverse minds, / So the body of one Buddha / Universally manifests all Buddhas." / A verse in the Kuśalamūlasaṃparigraha Sūtra says: / "If one wishes, with a single thought, / Universally to know all minds, / This mind has no shape or color; / Like an illusion, it is not firm." / The Bhadrakalpikā-samādhi-sūtra says: "To see clearly with verification that the three realms are like an illusion, and that in the original source of everything there is nothing contrary or lost—this is called one mind." It also says: "Taking these names as non-existent, yet seeing what there is to see, seeing the root of all—this is called one mind." As a sūtra verse says: / "The expansive worlds / Are measureless and boundless; / Knowing diversity is one, / One knows that the one is diverse." / Why is this? The one is the one of the ten thousand dharmas, because they take citta as their intrinsic nature. Therefore an ancient verse says: / "The ten thousand dharmas arise from citta; / When citta is pure, the ten thousand dharmas are pure. / The five superknowledges are unhindered; / The king of citta is like the eye." / The Candrapradīpa Samādhi Sūtra says: "At that time the World-Honoured One, knowing the silent thoughts in the mind of the youth Candraprabha, questioned him in verse, telling the youth Candraprabha: 'If a bodhisattva is in accord with one dharma, he can entirely obtain the most supreme merits and swiftly attain anuttarā-samyak-saṃbodhi. What is this one dharma? Youth, it is when a bodhisattva genuinely knows the substantial nature of all dharmas.'" And further the verse says: / "All dharmas are spoken of as only one, / Namely that dharmas are without characteristics. / This is what the wise speak of, / Genuinely comprehending it. / If such a dharma is taught, / And the bodhisattva comprehends it, / He attains unhindered eloquence, / Expounding billions of sūtras. / Protected by the Guide, / He reveals the limit of reality. / Without discriminating provisional designations, / He has never spoken anything. / Through the one he knows all; / Through all he knows the one. / Though giving diverse explanations, / He gives no rise to conceit. / His citta can comprehend / That all dharmas are nameless. / Complying with and learning all names, / He expounds the truth." / Explanation: If one genuinely knows the substantial nature of all dharmas, that is precisely the substantial nature of one's own citta. Contemplating all dharmas as completely without name and without characteristics, one uses provisional names and characteristics to explain and expound their reality, causing them to return to the true source of signlessness and the reality-limit of namelessness; one then enters the doctrinal ocean of the sūtras, with eloquence inexhaustible. Furthermore, as the sūtra says: "Youth, this mind has no nature, nor does it have shape or color, and it cannot be seen. Youth, such a substantial nature of citta is precisely the substantial nature of the Buddha's virtues. Such a substantial nature of the Buddha's virtues is precisely the substantial nature of all dharmas. For this reason, youth, if a bodhisattva speaks of the substantial nature of all dharmas as having one meaning and genuinely knows it, he is called a bodhisattva. With citta quenched, he skillfully understands the wholesome roots of renouncing the three realms; genuinely comprehending, genuinely knowing and seeing, he can speak in accordance with truth without discordant speech; up to skillfully understanding the dharma free of letters, skillfully understanding the wisdom that discriminates words, skillfully understanding the dharma free of language, and so forth." Also, a verse in the Laṅkāvatārasūtra says: / "Non-arising manifests as arising; / Non-retrogression constantly manifests as retrogression. / Simultaneously, like the moon in water, / Manifesting in tens of billions of lands. / One body as well as measureless bodies, / Blazing fire and pouring rain. / Citta and the substance of citta are not different, / Therefore it is said to be only mind. / Within citta there is only citta; / Citta arises without mind. / Diverse forms and characteristics— / What is seen is only citta." / Another verse says: / "Within citta there is no annihilation or permanence; / The body, resources for life, and dwelling places / Are only mind, but the foolish and unintelligent / See existence where there are no things." / Another verse says: / "Sons of the Buddha see that the world / Is only mind and lacks dharmas; / Diversities are not made by a physical body, / Having attained power, they are freely accomplished." / Why is this? If one attains the king of citta, everything is sovereign; whatever one wishes to accomplish is immediately accomplished, unobstructable by others. As Bodhisattva Dharaṇīṃdhara said: "I constantly went to all important roads, river crossings, fields, and dangerous narrow paths, and wherever there was something irregular that hindered or harmed carts and horses, I leveled and filled it; until encountering Vipaśyin Tathāgata rubbing the crown of my head, who said to me: 'You should level the ground of citta, and then the ground of the world will all be level.' Why is this? Because when citta is uneven, the ground is uneven. Just as with Śāriputra, whose citta had high and low, seeing hills and hollows." Therefore we know that in grasping the essential outline and picking out the crucial points, nothing surpasses contemplating citta. Seeing the Way is not separated by an instant; attaining verification is like turning one's palm. The Liturgy for the Lotus Repentance by Emperor Wen of Chen says: "Principle has no two extremes; the tendencies must return to the same. Yet conditioned by karma and conditioned by citta, receiving the consciousness of the myriad kinds, following perception and following attachment, the characteristics of sentient beings differ." The Diamond Repentance by Emperor Wu of Liang says: "Attaining it in the citta, only then does it become the Dharma." Therefore the youth Without Words wondrously attained the wonder of non-speech, and the bodhisattva Without Explanation deeply saw the depth of non-explanation. That which is called "Principle has no two extremes; the tendencies must return to the same" means that the single dharma sets forth the source, and divergent paths vanish without a trace. As for "the wonder of non-speech and the depth of non-explanation": if one does not personally verify one's own citta, how could one penetrate their depth and wonder? Then the path of words and thought is cut off, silently uniting with this source. Emperor Dezong of the Tang said: "The dharmas of the myriad existents fundamentally condition citta. When citta arises, dharmas arise; when citta ceases, dharmas cease. Therefore, using citta to contemplate citta, outside of citta there are no dharmas. The nature of citta is eternally abiding—could the Way be far away?" As former worthies said: "As for the substance of cultivating the Way, one recognizes one's own eternal body: originally pure, neither arising nor ceasing, without discrimination, self-nature complete—this pure citta is the original teacher." Therefore we know that one's own true citta exists of itself and does not come from outside. Among all that is in the three realms, there is nothing more intimately close than citta.