宗鏡錄 3.13

3.13

答。持世經云。菩薩觀心。心中無心相。是心從本以來。不生不起。性常清淨。客塵煩惱染。故有分別。心不知心。亦不見心。何以故。是心空。性自空。故根本無所有。是心無有一定法。定法不可得故。是心無法。若合若散。是心前後際不可得。是心無形。無能見者。心不自見。不知自性。乃至是人。爾時。不分別是心是非心。但善知心無生相。通達是心無生性。何以故。心無決定性。亦無決定相。乃至不得心垢相。不得心淨相。但知是心。常清淨相。大般若經云。於一切法。雖無所取。而能成辦一切事業。釋曰。若了自心。無事不辦。或妄取前境界。却成內自不足。所以金剛三昧經云。菩薩觀本性相。謂自滿足。千思萬慮不益道理。徒為動亂。失本心王。論釋云。無量功德。即是一心。一心為主。故名心王。生滅動亂。違此心王。不得還歸。故言失也。又心者。統攝諸法。一切最勝。無一法而不攝。王者。統御四海。八表朝宗。無一民而不臣。故如幻三昧經云。不求諸法。是名己身。進趣大乘方便經云。真如實觀者。思惟心性。無生無滅。不住見聞覺知。永離一切分別之想。

Answer: The Dhāraṇīśvararājasūtra says: 'The bodhisattva contemplates the mind: within the mind there is no mark of mind. From the beginning, this mind does not arise and does not originate; its nature is constantly pure. It is defiled by adventitious defilements, and therefore there is discrimination. Mind does not know mind, nor does it see mind. Why is this? This mind is empty; its nature is inherently empty, and therefore at its root it does not exist at all. This mind has no fixed dharma, because a fixed dharma cannot be found. This mind is without dharmas that either combine or disperse. The prior and subsequent limits of this mind cannot be found. This mind is formless, and none can see it. Mind does not see itself, nor does it know its own nature. Furthermore, at that time this person does not discriminate whether this is mind or not mind, but skillfully knows that mind has no mark of arising and thoroughly penetrates that this mind has no nature of arising. Why is this? Mind has no determined nature, nor does it have a determined mark. Furthermore, one does not find the mark of mental defilement, nor does one find the mark of mental purity; one only knows this mind's constant mark of purity.' The Great Prajñāpāramitāsūtra says: 'Although one grasps nothing among all phenomena, one can accomplish all endeavors.' Explanation: If one understands one's own mind, there is no endeavor that is not accomplished; but if one falsely grasps external objects, one instead becomes inwardly deficient. Therefore the Vajrasamādhisūtra says: 'A bodhisattva contemplates the original nature and marks, calling himself self-sufficient. A thousand thoughts and ten thousand reflections do not benefit the principle; they are merely agitation, losing the original king of the mind.' The commentary explains: 'Limitless merit is simply the one mind. The one mind is the sovereign, hence it is named the king of the mind. Arising, ceasing, and agitation violate this king of the mind and cannot return to it, hence it is said to be "lost".' Furthermore, 'mind' gathers and controls all dharmas, is supreme among all, and there is not a single dharma that it does not encompass. A 'king' governs the four seas, receives homage from the eight reaches, and there is not a single subject who is not subordinate. Therefore the Māyopamasamādhisūtra says: 'Not seeking dharmas is called one's own body.' The Sūtra on the Expedients of Advancing toward the Mahāyāna says: 'One who cultivates the true contemplation of tathatā contemplates the nature of the mind as unarisen and unceasing, not abiding in seeing, hearing, sensing, or knowing, and forever freed from all thoughts of discrimination.'