宗鏡錄 3.17

3.17

答。勝天王般若波羅蜜經云。佛言。菩薩行般若波羅蜜。念心作是思惟。此心無常。而謂常住。於苦謂樂。無我謂我。不淨謂淨。數動不住。速疾轉易。結使根本。諸惡趣門。煩惱因緣。壞滅善道。是不可信。貪瞋癡主。一切法中。心為上首。若善知心。悉解眾法。種種世間皆由心造。心不自見。若善若惡。悉由心起。心性迴轉。如旋火輪。易轉如馬。能燒如火。暴起如水。作如是觀。於念不動。不隨心行。令心隨已。若能伏心。則伏眾法。大涅槃經云。佛言。善男子。心若常者。亦復不能分別諸色。所謂青黃赤白紫色。善男子。心若常者。諸憶念法。不應忘失。善男子。心若常者。凡所讀誦。不應增長。復次善男子。心若常者。不應說言。已作今作當作。若有已作今作當作。當知是心必定無常。善男子。心若常者。則無怨親。非怨非親。心若常者。則不應言。我物他物。若死若生。心若常者。雖有所作。不應增長。善男子。以是義故。當知心性。各各別異故。當知無常。又云。云何現喻。如經中說。眾生心性。猶如獼猴。獼猴之性。捨一取一。眾生心性。亦復如是。取著色聲香味觸法。無暫住時。是名現喻。可驗。即今眾生之心。如猿猴之處高樹。上下不停。猶彌泥之泛迅流。出入無礙。似幻士之遊眾會。名相皆虛。若技兒之出戲場。本末非實。所以正法念處經云。又彼比丘。次復觀察心之猿猴。如見猿猴。如彼猿猴躁擾不停。種種樹枝。華果林等。山谷巖窟。迴曲之處。行不障礙。心之猿猴。亦復如是。五道差別。如種種林。地獄。畜生。餓鬼。諸道。猶如彼樹。眾生無量。如種種枝。愛如華葉。分別愛聲諸香味等。以為眾果。行三界山。身則如窟。行不障礙。是心猿猴。此心猿猴。常行地獄餓鬼。畜生。生死之地。又彼比丘。依禪觀察心之技兒。如見技兒。如彼技兒。取諸樂器。於戲場地。作種種戲。心之技兒。亦復如是。種種業化。以為衣服。戲場地者。謂五道地。種種裝飾。種種因緣。種種樂器。謂自境界。技兒戲者。生死戲也。心為技兒種種戲者。無始無終長生死也。又彼比丘。依禪觀察心彌泥魚。如見彌泥。如彌泥魚。在於河中。若諸河水。急速亂波。深而流疾。難可得行。能漂無量。種種樹木。勢力暴疾。不可遮障。山㵎河水。峻速急惡。彼彌泥魚。能入能出。能行能住。心之彌泥。亦復如是。於欲界河急疾波亂。能出能入。能行能住。大智度論云。如佛說。凡夫人。或時知身無常。而不能知心無常。若凡夫人。言身有常猶差。以心為常。是大惑。何以故。身住或十歲。二十歲。是心日日過去。生滅各異。念念不停。欲生異生。欲滅異滅。如幻事。實相不可得。如是無量因緣。故知心無常。是名心念處。行者思惟。是心屬誰。誰使是心。觀已。不見有主。一切法因緣和合。故不自在。不自在。故無自性。無自性。故無我。若無我。誰當使是心。止觀云。起一念慮知之心。隨善惡而生十道。一若其心念念專貪瞋癡。攝之不還。拔之不出。日增月甚。起上品十惡如五扇提羅者。此發地獄之心。行火塗道。二若其心念念欲多眷屬。如海吞流。如火焚薪。起中品十惡。如調達誘眾者。此發畜生心。行血塗道。三若其心念念欲得名聞。四遠八方。稱揚欽詠。內無實德。虛比賢聖。起下品十惡。如摩犍提者。此發鬼心。行刀塗道。四若其心念念常欲勝彼。不耐下人。輕他珍已。如鵄高飛下視。而外揚仁義禮智信。起下品善心。行阿脩羅道。五若其心念念。欣世間樂。安其嗅身。悅其癡心。此起中品善心。行於人道。六若其心念念知三惡苦多。人間苦樂相間天上純樂。為天上樂。折伏麁惡。此上品善心。行於天道。七若其心念念欲大威勢。身口意纔有所作。一切弭從。此發欲界主心。行魔羅道。八若其心念念欲得利智辯聰。高才勇哲。鑒達六合。十方顒顒。此發世智心。行尼乾道。九若其心念念五塵六欲。外樂蓋微。三禪之樂。猶如石泉。其樂內重。此發梵心。行色無色道。十若其心念念知善惡輪環。凡夫耽湎。賢聖所訶。破惡由淨慧。淨慧由淨禪。淨禪由淨戒。尚此三法。如飢如渴。此發無漏心。行二乘道。此上十心。或先起非心。或先起是心。或是非並起。譬象魚風。並濁池水。象譬諸非。自外而起。魚譬內觀羸弱。為二邊所動。風譬內外合雜。穢濁混和。前九種心是生死。如蠶自縛。後一種心是涅槃。如麞獨跳。雖得自脫。未具佛法。俱非。故雙簡。明知三界無別理。但是妄心生。為八倒之根株。作四流之源穴。疾如掣電。猛若狂風。𧢍起塵勞。速甚瀑川之水。歘生五欲。急過旋火之輪。是以結構四魔。驅馳十使。沈二死之河底。投八苦之焰中。醉迷衣裏之珠。徒經艱險。鬪沒額中之寶。空自悲嗟。皆因妄心。迷此真覺。終無別失。有出斯文。如上依教所說。真妄二心。約義似分。歸宗匪別。何者。真心約理體。妄心據相用。今以理恒是心。不得心相。心恒是理。不動心相。如水即波。不得波相。波即是水。不壞波相。是以動靜無際。性相一原。當凡心而是佛心。觀世諦而成真諦。所以華嚴經云。菩薩摩訶薩。觀一切法。皆以心為自性。如是而住。若攝境為心。是世俗勝義。心之自性。即是真如。是勝義勝義。如是而住。以無所得而為方便。雙照真俗。無住住故。

Answer: The Suvikrāntavikrāmiparipṛcchā-prajñāpāramitāsūtra says: 'The Buddha said: "When a bodhisattva practices the prajñāpāramitā, he reflects on the citta and contemplates in this way: 'This mind is impermanent, yet taken to be permanent; in suffering, it is taken to be pleasant; without a self, it is taken to have a self; impure, it is taken to be pure. Frequently stirring and never abiding, swiftly turning and changing, it is the root of the saṃyojanas, the gateway to all evil destinies, the causal condition of kleśas, and the destroyer of wholesome paths. It cannot be trusted. It is the master of rāga, dveṣa, and moha. Among all dharmas, the citta is the foremost. If one truly understands the citta, one thoroughly comprehends all dharmas. The manifold worlds are all made by the citta. The citta does not see itself. Whether good or evil, everything arises from the citta. The nature of the citta turns and revolves like a whirling firebrand; it changes easily like a horse; it can burn like fire; it erupts violently like water.' Practicing this contemplation, one remains unmoved in mindfulness, does not follow the movement of the mind, and makes the mind follow oneself. If one can subdue the mind, one then subdues all dharmas."' The Mahāparinirvāṇasūtra says: 'The Buddha said: "Good sons, if the mind were permanent, it also could not distinguish the various colors, namely blue, yellow, red, white, and purple. Good sons, if the mind were permanent, all remembered dharmas would not be forgotten. Good sons, if the mind were permanent, whatever is read and recited would not increase. Furthermore, good sons, if the mind were permanent, one could not speak of 'what was done, what is being done, and what will be done.' If there are what was done, what is being done, and what will be done, you should know that this mind is definitely impermanent. Good sons, if the mind were permanent, there would be neither enemies nor relatives, nor those who are neither enemies nor relatives. If the mind were permanent, one could not speak of 'my property' and 'another's property', or dying and being born. If the mind were permanent, though there is activity, it would not increase. Good sons, for these reasons, you should know that because the nature of the mind is diverse in each case, you should know it is impermanent." It also says: 'What is the present simile? As stated in the sūtra, the nature of the mind of sentient beings is like a monkey. The nature of a monkey is to discard one thing and take another. The nature of the mind of sentient beings is also like this: seizing and clinging to forms, sounds, scents, tastes, tangibles, and dharmas, it never halts for a moment. This is called the present simile.' It can be verified: the minds of sentient beings right now are like monkeys dwelling in tall trees, continually moving up and down; like minī-fish drifting in swift currents, moving in and out without obstruction; like illusory phantoms wandering through crowds, whose names and characteristics are entirely empty; like acrobats appearing on a stage, whose beginning and end are not real. Therefore, the Saddharmasmṛtyupasthānasūtra says: 'Furthermore, that monk next observes the monkey of the mind. Just as one sees a monkey—just as that monkey is restless and unceasing, roaming through various branches, flowering and fruiting groves, mountain valleys, and rock caverns, places winding and crooked, without impediment—the monkey of the mind is also like this. The distinctions of the five destinies are like the various groves. The destinies of hell, animals, and hungry ghosts are like those trees. Sentient beings, immeasurable in number, are like the various branches. Craving is like the flowers and leaves. Distinguishing pleasant sounds, scents, tastes, and so forth are taken as the various fruits. Wandering through the mountains of the three realms, with the physical body as the cavern, moving without impediment, this is the monkey of the mind. This monkey of the mind constantly wanders through the lands of birth and death: hells, hungry ghosts, and animals. Furthermore, relying on dhyāna, that monk observes the acrobat of the mind. Just as one sees an acrobat—just as that acrobat takes various instruments and performs various plays in the arena—the acrobat of the mind is also like this: taking various transformations of karma as clothing; the arena is the ground of the five destinies; the various adornments are the various causal conditions; the various instruments are one's own sense spheres. The play of the acrobat is the play of birth and death. That the mind serves as the acrobat performing various plays is the beginningless and endless long cycle of birth and death. Furthermore, relying on dhyāna, that monk observes the minī-fish of the mind. Just as one sees a minī-fish—just as a minī-fish is in a river, where the waters of the rivers have swift and chaotic waves, deep and surging rapidly, so that travel is difficult, capable of sweeping away immeasurable kinds of trees, their force violent and rushing, unable to be checked, and the mountain torrents and river waters are steep, fast, swift, and treacherous, yet that minī-fish can enter and exit, can swim and halt—the minī-fish of the mind is also like this: in the rapid and chaotic waves of the river of the desire realm, it can exit and enter, can move and halt.' The Mahāprajñāpāramitopadeśa says: 'As the Buddha said: "Ordinary beings sometimes know that the body is impermanent, but they cannot know that the mind is impermanent. If an ordinary being says the body is permanent, that is still forgivable; to take the mind as permanent is a great delusion. Why? The body remains for perhaps ten or twenty years, but this mind passes away day by day, its arising and ceasing being each distinct, never halting from thought to thought. What is about to arise arises differently; what is about to cease ceases differently. Like illusory matters, its true characteristic cannot be grasped. Because of such immeasurable causal conditions, know that the mind is impermanent." This is called the mindfulness of the citta. The practitioner contemplates: "To whom does this mind belong? Who employs this mind?" Having observed, one does not see any master. Because all dharmas are combinations of causes and conditions, they lack self-mastery. Lacking self-mastery, they have no intrinsic nature. Having no intrinsic nature, there is no self. If there is no self, who then employs this mind?' The Mohe zhiguan says: 'When a single thought of conceptual thought arises, it gives rise to the ten destinies in accordance with good and evil. First, if its thought from moment to moment is exclusively rāga, dveṣa, and moha, gathered in and not returning, pulled at and not emerging, increasing by the day and intensifying by the month, giving rise to the highest grade of the ten unwholesome deeds like the five caṇḍālas, this arouses the mind of hell, traversing the path of fire. Second, if its thought from moment to moment desires a large retinue, like the ocean swallowing streams or fire burning firewood, giving rise to the intermediate grade of the ten unwholesome deeds, like Devadatta enticing crowds, this arouses the mind of animals, traversing the path of blood. Third, if its thought from moment to moment desires fame throughout the four distances and eight directions, to be praised and admired, having no real virtue within yet vainly comparing oneself to the worthy and holy, giving rise to the lowest grade of the ten unwholesome deeds, like Mākandika, this arouses the mind of hungry ghosts, traversing the path of swords. Fourth, if its thought from moment to moment constantly desires to surpass others, unable to endure being lower than others, disparaging others and prizing oneself, like a hawk soaring high and looking down, yet externally displaying benevolence, righteousness, propriety, wisdom, and trustworthiness, giving rise to the lowest grade of wholesome mind, it traverses the path of asuras. Fifth, if its thought from moment to moment delights in worldly pleasure, comforting its foul-smelling body and pleasing its foolish mind, this gives rise to the intermediate grade of wholesome mind, traversing the path of humans. Sixth, if its thought from moment to moment knows that the three evil destinies have much suffering, that the human realm alternates between suffering and pleasure, and that the heavenly realm is pure pleasure, and for the sake of heavenly pleasure it subdues coarse evils, this is the highest grade of wholesome mind, traversing the path of the gods. Seventh, if its thought from moment to moment desires great authority, so that the moment physical, verbal, or mental activity is initiated all submit and obey, this arouses the mind of the lord of the desire realm, traversing the path of Māra. Eighth, if its thought from moment to moment desires sharp intellect, eloquence, superior talent, and brave philosophy, surveying and penetrating the six directions, with the ten quarters looking up in respect, this arouses the mind of worldly wisdom, traversing the path of the Nirgranthas. Ninth, if its thought from moment to moment considers the five sense dusts and six desires, seeing that external pleasure is slight, while the pleasure of the third dhyāna is like a spring in rock, its joy profound within, this arouses the Brahmā mind, traversing the path of the form and formless realms. Tenth, if its thought from moment to moment knows the wheel-like cycle of good and evil, in which ordinary beings are indulged and which the worthy and holy rebuke, and that the destruction of evil depends on pure wisdom, pure wisdom depends on pure dhyāna, and pure dhyāna depends on pure śīla, esteeming these three dharmas as if hungry and thirsty, this arouses the undefiled mind, traversing the path of the two vehicles. Among these ten minds above, either the incorrect mind arises first, or the correct mind arises first, or both correct and incorrect arise together. They are compared to elephants, fish, and the wind, which together muddy the water of a pool. The elephant is compared to the various faults, arising from outside. The fish is compared to inner contemplation being weak, shaken by the two extremes. The wind is compared to inner and outer intermingling, chaotic and turbidly blended. The former nine kinds of minds belong to birth and death, like silkworms binding themselves. The latter one kind of mind belongs to nirvāṇa, like a roe deer leaping alone: though able to liberate itself, it has not yet completed the Buddhadharma. Because both are defective, both are eliminated. Clearly know that in the three realms there is no separate principle; there is only the arising of the deluded mind. It serves as the root and trunk of the eight inversions, and acts as the source and fountainhead of the four torrents. Swift as a flash of lightning, ferocious as a furious wind, abruptly kleśas arise faster than torrential river waters, and suddenly the five desires emerge swifter than a whirling firebrand. Thus, it constructs the four Māras and drives the ten messengers, sinking to the bottom of the river of the two kinds of death, and plunging into the flames of the eight sufferings. Confused and drunk, oblivious to the jewel in one's clothes, one traverses hardships and dangers in vain; fighting and losing the jewel in one's forehead, one laments in vain. All is due to the deluded mind being confused about this true awakening; ultimately, there is no other error. These texts bring this to light. As explained above in accordance with the teachings, although the two minds of the true and the deluded seem distinct in meaning, when returning to the source they are not different. Why? The true mind relies on the principle and substance; the deluded mind is based on characteristics and functions. Now, the principle is always citta, without grasping the characteristics of the citta; the citta is always principle, without stirring the characteristics of the citta. Just as water is itself waves without grasping the characteristics of waves, waves are themselves water without destroying the characteristics of waves. Therefore, movement and stillness are without boundary; nature and characteristics share one origin. Taking the ordinary mind as the Buddha mind, observing the worldly truth becomes the ultimate truth. Therefore, the Avataṃsakasūtra says: 'Bodhisattva-mahāsattvas contemplate all dharmas as having citta as their intrinsic nature, and abide thus. If one subsumes objects into citta, this is conventional ultimate truth. The intrinsic nature of the citta is itself tathatā; this is the ultimate of ultimate truths. Abiding thus, taking non-attainment as the expedient means, one illuminates both the ultimate and conventional, because of non-abiding abiding.'