宗鏡錄 30.7

30.7

答。須彌入芥。小不障大。大不即小。故云不思議耳。今有煩惱惑。不障智慧涅槃。智慧涅槃。不礙煩惱結惑。乃名不思議。又約有體無體無色無心。以明解脫無體也。若不思議觀。色心即是法性之色心。具色心不生不滅而得解脫。故知真善妙色。妙心之體也。又妙色湛然常安住。又色解脫涅槃。若無色者如死人。那得解脫也。乃至黃蜂作蜜。蜘蛛作網。皆不可思議。皆有心數法之解脫也。是知直了此心。無行不足。以一心具足萬行。無一行而非心故。且如云布施者。大菩薩行施等時。能觀唯議知境是心。即心外無法。三輪體空。是稱真施。持戒者。謂證唯心。離念常淨。無明垢盡。即成佛戒。但佛心中。具諸功德。離過義邊。則名為戒。忍辱者。觀眾生唯識妄見。知本心外無法可瞋。精進者。如來精進。若據自行。常觀唯識。故攝論云。如來常不出觀故。寂靜。禪定者。大菩薩定。謂觀唯識不見境時。心無緣念。則是真定。智慧者。大菩薩皆觀自心。意言分別。以為境界。從初發心乃至成佛。皆作此觀。豈止四等六度。成佛化生。乃至欲託質蓮臺。永拋胎藏。生極樂等諸佛國土。遊戲神通者。皆能了達自心。無不化往。又復豈止一行一願。凡有一切希求無不從意。故如來不思議境界經云。三世一切諸佛。皆無所有。唯依自心。菩薩若能了知諸佛。及一切法皆唯心量。得隨順忍。或入初地。捨身速生妙喜世界。或生極樂淨佛土中。金剛般若論偈云。智習唯識通。如是取淨土。起信論云。初信大乘心人。諸佛皆攝生淨土。諸法無行經云。若能教化三千大千世界中眾生。令行十善。不如菩薩如一食頃一心靜處。入一相法門。大般若經云。佛告善現。當知甚深般若波羅蜜多。是諸善法所趣向門。譬如大海。是一切水趣向門。楞伽經偈云。一切諸度中。佛心為第一。所以一切諸乘中。斯乘為究竟。台教云。諸佛解脫。於眾生心行中求者。若觀眾生心行。入本性清淨智。窮眾生心原者。即顯諸佛解脫之果。若見眾生心空。即見佛國空。即是心行中求得三種解脫。眾生心性。即真性解脫。癡愛。即實慧解脫。諸不善行。即是方便解脫。是知此一心真性解脫。能空煩惱繫縛九結十使等。如一栴檀樹。改四十由旬伊蘭林悉香。能令煩惱即菩提故。又若斷惑懺罪。比餘漸教。如㲲華千斤。不如真金一兩。故云若欲懺悔者。端坐念實相。則直了無生之心。當處解脫。金光明經疏云。毘盧遮那。遍一切處。若行若住。若明若暗。皆得不離見佛世尊。六根所對。無非佛法。耆婆攬草。無非藥者。普能愈病。釋摩男所執一切砂礫。皆變為寶。阿那律空器。悉滿甘露。若能如是者。所觀之罪。非復是罪。罪即實相。所觀之福。福即非福。福即實相。純是實相。是名大懺悔也。觀普賢菩薩行法經云。觀心無心。從顛倒想起。如此想心。從妄想起。如空中風。無依止處。如是法相。不生不沒。何者是罪。何者是福。我心自空。罪福無主。一切諸法。皆亦如是。無住無壞。如是懺悔。又夫有罪可露。非真懺悔。有善可見。非真隨喜。有法可趣。非真迴向。有事可求非真發願。若入宗鏡。諦了自心。則無處無方。一切清淨。如甚深大迴向經云。佛言。有三種迴向。何等為三。謂過去空。當來空。現在空。無有迴向者。亦無迴向法。亦無迴向處。菩薩摩訶薩。當作是迴向。作是迴向時。三處皆清淨。以此清淨功德。與一切眾生。共迴向阿耨多羅三藐三菩提。作是迴向者。無有凡夫。及凡夫法。乃至亦無有佛。及向佛者。何以故。法性無緣。不生不滅。無所住故。法集經云。菩薩摩訶薩。於一切法。不求究竟處。何以故。是菩薩於一切法。無非究竟故。是菩薩不求解脫。一切諸法。本性寂滅。無非解脫。是菩薩不樂一法。亦不厭一法。是菩薩於諸佛法。非是自法。亦非他法。不取一法。不捨一法。法華經云。爾時佛告上行等菩薩大眾。諸佛神力。如是無量無邊不可思議。若我以是神力。於無量無邊百千萬億阿僧祇劫。為囑累故。說此經功德。猶不能盡。以要言之。如來一切所有之法。如來一切自在神力。如來一切祕要之藏。如來一切甚深之事。皆於此經宣示顯說。故知三世覺王。十方大士。一切所有諸佛之法。一切神通攝化之門。一切宗旨祕要之藏。一切甚深因果之事。皆於此心無不圓足。故云於無量無邊阿僧祇劫。囑累此法。讚歎此心無作之功。無比之德。猶不能盡。豈可率爾頃剋而措言乎。此宗鏡錄。是大智所行。上根能受。絕投巖癡狂之見。捨草庵下劣之心。非限量之懷。輒可希冀。持螺何以酌海。折草焉能量天。若遇大機。又不可行於小徑。須依宗鏡。直示本心。如經云。無以穢食置於寶器。無以大海內於牛跡。是知於此生信者。甚為希有。何者。信果佛則易。如十方諸佛。信因佛則難。如現今眾生。故起信鈔云。信過去釋迦。當來彌勒等是佛。則為易。有今信眾生心中真如。是凡聖通依。迷之則六趣無窮。悟之則三寶不斷。此為希有。如信皇后王胎則易。信貧女聖孕則難。是以染法淨法。俱是心苗。本地發生。更無餘孕。如無著菩薩。大乘莊嚴經論偈云。自界及二光。癡共諸惑起。如是諸分別。二實應遠離。釋曰。自界。謂自阿賴分種子。二光。謂能取光。所取光。此等分別。由共無明。及諸餘惑。故得生起。如是諸分別二實應遠離。二實。謂所取實。及能取實。如是二實染淨。應求遠離。釋曰。此亦攝末歸本義。論云。求唯識人云。能取及所取。此二唯心光。貪光及信光。二光無二法。釋曰。求唯識人。應知能取所取。此之二種。唯是心光。如是貪等煩惱光。及信等善法光。如是二光。亦無染淨二法。何以故。不離心光。別有貪等信等染淨法故。二光亦無相。偈曰。種種心光起。如是種種相。光體非體故。不得彼法實。釋曰。種種心光。即是種種事相。或異時起者謂貪。光瞋光等或同時起者。謂信光進。光等光體等者。如是也。染位心數。淨位心數。唯有光相而無光體。是故世尊。不說彼為真實之法。是知萬法之體。不出遮那心源。萬善之門。靡越普賢行海。云何不出遮那心源。如華嚴經頌云。佛剎微塵數。如是諸剎土。能於一念中。一一塵中現。云何靡越普賢行海。如阿僧祇品頌云。於一微細毛端處。有不可說諸普賢。如一毛端一切爾。如是乃至遍法界。此遮那心。即菩提心。此普賢行。即菩提行。如華嚴經頌云。欲見十方一切佛。欲施無盡功德藏。欲滅眾生諸苦惱。宜應速發菩提心。昔人云。菩提心。即萬行之本。即此發心。便名為行。

Answer: When Sumeru enters a mustard seed, the small does not obstruct the large, and the large does not identify with the small; hence it is called inconceivable. Now, the existence of the affliction of defilement does not obstruct wisdom and nirvāṇa; wisdom and nirvāṇa do not impede the binding afflictions and defilements. This is precisely what is termed inconceivable. Moreover, [this is explained] in terms of possessing substance, lacking substance, being without form, and being without citta, to elucidate that liberation has no substance. If one takes the inconceivable contemplation, form and citta are precisely the form and citta of the dharmatā. Completely possessing form and citta that are unarisen and unceasing, one attains liberation. Therefore, one knows that true, good, and wonderful form is the substance of the wonderful citta. Furthermore, wonderful form is serene and eternally abides. Moreover, form is liberation and nirvāṇa; if there were no form, it would be like a dead person, so how could there be liberation? Even a wasp making honey or a spider spinning a web are all inconceivable; they all possess the liberation of the cittasrota [mental factor] dharmas. Thus one knows that by directly understanding this citta, there is no practice that is deficient, because the one mind is fully endowed with the myriad practices, and there is not a single practice that is not citta. For instance, regarding what is called giving: when great bodhisattvas practice giving and the like, they are able to contemplate that it is consciousness-only and know that the objective realm is citta. That is, outside citta there are no dharmas; the substance of the three wheels is empty—this is called true giving. Regarding upholding precepts: it means realizing citta-only, being free from thoughts and eternally pure; when the defilement of avidyā is exhausted, that is the accomplishment of the Buddha's precepts. It is just that within the Buddha-citta all virtues are fully present; from the perspective of being free from faults, it is named 'precepts'. Regarding patience: one contemplates sentient beings as erroneous views of vijñaptimātra, knowing that outside the fundamental citta there are no dharmas toward which to be angry. Regarding vigor: the vigor of the Tathāgata, in terms of his own practice, constantly contemplates vijñaptimātra; hence the Saṃgraha says that because the Tathāgata never departs from contemplation, it is quiescent. Regarding dhyāna meditation: the meditation of great bodhisattvas means that when contemplating vijñaptimātra they do not see any objective realm, and the citta has no conditioned thoughts—this is true meditation. Regarding wisdom: great bodhisattvas all contemplate their own citta, taking mental verbal conceptualizations to be the objective realm; from the initial aspiration up to the attainment of Buddhahood, they all perform this contemplation. How could this be limited to the four immeasurables and the six pāramitās, becoming Buddhas and transforming births, or wanting to entrust one's form to a lotus pedestal, casting away the womb forever, and being born in Sukhāvatī and other Buddha lands, sporting in supernormal powers? All are able to fully comprehend their own citta, and there is nowhere they do not manifest in going. Furthermore, how could it be limited to merely one practice or one vow? Whatever desires and aspirations there may be, all are fulfilled in accord with intention. Therefore the Tathāgatācintyaviṣayasaṃgrahasūtra says: 'All the Buddhas of the three periods of time are completely non-existent; they rely solely on one's own citta. If a bodhisattva can understand and know that all Buddhas and all dharmas are only the measure of citta, they attain the conformable patience (anulomikī kṣānti), or enter the first ground, and abandoning the body, are quickly born in the Abhirati world, or are born in the pure Buddha land of Sukhāvatī.' A verse in the Vajraprajñāpāramitā-śāstra says: 'When wisdom trains in the mastery of vijñaptimātra, / One thus takes the pure land.' The Awakening of Faith says: 'For those persons who first develop faith in the Mahāyāna citta, all Buddhas gather them in and cause them to be born in pure lands.' The Sarvadharmāpravṛttinirdeśasūtra says: 'If one could teach and transform sentient beings in a great trichiliocosm, causing them to practice the ten virtues, it would not equal a bodhisattva entering the Dharma-gate of the single characteristic for the duration of a single meal in a quiet place with one mind.' The Mahāprajñāpāramitāsūtra says: 'The Buddha told Subhūti: You should know that the profound prajñāpāramitā is the gateway toward which all wholesome dharmas tend. It is like the great ocean, which is the gateway toward which all waters tend.' A verse in the Laṅkāvatārasūtra says: 'Among all pāramitās, / The Buddha-citta is foremost.' Therefore, among all yānas, this yāna is the ultimate. The Tiantai teaching says: 'That the liberation of all Buddhas is sought within the mental activities of sentient beings means: if one contemplates the mental activities of sentient beings, enters the intrinsically pure wisdom, and plumbs the source of sentient beings' citta, this reveals the fruit of the liberation of all Buddhas. If one sees that the citta of sentient beings is empty, one sees that the Buddha lands are empty; this is seeking and obtaining the three kinds of liberation within mental activities: the citta-nature of sentient beings is itself the true nature liberation; delusion and attachment are themselves the real wisdom liberation; all unwholesome actions are themselves the expedient liberation.' Thus we know that this one-mind true nature liberation can empty the bonds of defilements, the nine fetters, the ten emissaries, and so forth. It is like a single sandalwood tree that changes an eraṇḍa forest of forty yojanas so that all is fragrant, because it is able to make defilement identical to bodhi. Furthermore, if one severs delusion and repents sins, compared to other gradual teachings, it is like a thousand pounds of cotton blossoms not equaling an ounce of genuine gold. Therefore it is said: 'If one wishes to repent, / Sit upright and contemplate the true mark.' Then one directly understands the unarisen citta, and right there is liberation. A commentary on the Suvarṇaprabhāsasūtra says: 'Vairocana pervades all places. Whether walking or staying, whether in light or in darkness, in all cases one is never apart from seeing the Buddha, the World-Honoured One. What the six faculties encounter is nothing that is not the Buddha-dharma. When Jīvaka gathered grass, there was none that was not medicine, which could universally heal diseases. All the gravel held by Mahānāman turned into jewels. Aniruddha's empty vessel was entirely filled with amṛta. If one can be like this, the sin contemplated is no longer sin: sin is itself the true mark. The merit contemplated: merit is itself non-merit: merit is itself the true mark. It is purely the true mark: this is called the great repentance.' The Sūtra on the Practice of Bodhisattva Samantabhadra says: 'Contemplate citta as without citta; it arises from inverted thoughts. Such a thinking citta arises from false conceptualization, like wind in the empty sky, without any place of reliance. Such characteristics of dharmas neither arise nor perish. What is sin? What is merit? My citta is naturally empty; sin and merit have no master. All dharmas are also like this: without abiding and without destruction. Such is repentance.' Moreover, having sin that can be exposed is not true repentance; having good that can be seen is not true rejoicing; having a dharma toward which one can tend is not true dedication; having an affair that can be sought is not true raising of a vow. If one enters the Mirror of the Source and clearly understands one's own citta, then there is no place and no direction: everything is pure. As the Profound Mahāpariṇāmanāsūtra says: 'The Buddha said: There are three kinds of dedication. What are the three? Namely, the past is empty, the future is empty, and the present is empty. There is no one who dedicates, nor is there any dharma dedicated, nor is there any place dedicated to. Bodhisattva-mahāsattvas should make this dedication. When making this dedication, the three places are all pure. With this pure merit, together with all sentient beings, one dedicates it toward anuttarasamyaksaṃbodhi. For one who makes this dedication, there are no ordinary beings nor dharmas of ordinary beings, up to there being no Buddha nor anyone heading toward Buddhahood. Why is this? The dharmatā is without conditions, unarisen and unceasing, and without any abiding.' The Dharmasaṃgītisūtra says: 'Bodhisattva-mahāsattvas do not seek an ultimate place in any dharmas. Why is this? Because for this bodhisattva, in all dharmas there is nothing that is not ultimate. This bodhisattva does not seek liberation: the intrinsic nature of all dharmas is quiescent, and there is nothing that is not liberation. This bodhisattva takes delight in no dharma, nor is he repulsed by any dharma. For this bodhisattva, with respect to all Buddha-dharmas, they are not his own dharmas, nor are they the dharmas of others; he grasps no dharma, and discards no dharma.' The Lotus Sūtra says: 'At that time the Buddha told Viśiṣṭacāritra and the other great assembly of bodhisattvas: The divine powers of all Buddhas are thus immeasurable, boundless, and inconceivable. If I, with these divine powers, were to speak of the merits of this sūtra throughout immeasurable, boundless hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas for the sake of entrusting it, I still could not exhaust them. In brief: all the dharmas possessed by the Tathāgata, all the sovereign divine powers of the Tathāgata, all the secret essential treasuries of the Tathāgata, and all the profound matters of the Tathāgata are all proclaimed, revealed, and explicitly stated in this sūtra.' Therefore we know that for the Kings of Enlightenment of the three periods of time and the Great Beings of the ten directions, all the Buddha-dharmas possessed, all the gateways of supernormal powers for gathering and transforming, all the secret essential treasuries of the source tenets, and all the profound matters of cause and effect are completely fulfilled in this citta. Hence it says that throughout immeasurable, boundless asaṃkhyeya kalpas entrusting this Dharma and praising this citta's non-fabricated function and incomparable virtue, one still could not exhaust them. How could one carelessly formulate words about it in a mere instant? This Record of the Mirror of the Source is what great wisdom practices, and what those of superior capacity can receive. It eliminates the foolish and mad view of throwing oneself off cliffs, and abandons the base mind of the straw hut. It is not something that a limited mind can casually hope for. How can one ladle the ocean with a conch shell? How can one measure heaven by breaking a stalk of grass? If one encounters a great capacity, one also must not walk on a small path; one must rely on the Mirror of the Source to directly reveal the original citta. As the sūtra says: 'Do not put foul food into a precious vessel; do not put the great ocean into a cow's hoofprint.' Thus we know that those who give rise to faith in this are extremely rare. Why is this? Believing in the fruit-Buddha is easy, as in the Buddhas of the ten directions; believing in the causal Buddha is difficult, as in current sentient beings. Hence the Commentary on the Awakening of Faith says: 'Believing that the past Śākya, the future Maitreya, and so forth are Buddhas is easy. Now believing that the tathatā in the citta of sentient beings is that upon which both ordinary people and sages commonly rely—if one is deluded about it, the six destinies are endless; if one awakens to it, the Three Jewels are uninterrupted—this is rare. It is like believing in the royal womb of an empress is easy, but believing in the holy pregnancy of a poor woman is difficult.' Therefore defiled dharmas and pure dharmas are both the sprout of citta; springing forth from the fundamental ground, there is no other womb. As Bodhisattva Asaṅga's verse in the Mahāyānasūtrālaṃkāra says: 'One's own dhātu and the two lights, / Delusion arises together with the defilements; / Such conceptualizations, / One should distance from the two realities.' The commentary says: 'One's own dhātu refers to one's own seeds of the ālayavijñāna division. The two lights refer to the light of the grāhaka (grasping) and the light of the grāhya (grasped). These conceptualizations arise due to shared avidyā and other remaining defilements. Such conceptualizations should be distanced from the two realities. The two realities refer to the reality of the grasped and the reality of the grasping. One should seek to distance oneself from the defilement and purity of these two realities.' The commentary says: 'This is also the meaning of gathering the branches back to the root.' The treatise says: 'One who seeks vijñaptimātra says: grasping and grasped, these two are only the light of citta; the light of rāga and the light of faith, the two lights have no two dharmas.' The commentary says: 'One who seeks vijñaptimātra should know that grasping and grasped, these two kinds, are only the light of citta. Thus the light of defilements such as rāga, and the light of wholesome dharmas such as faith—these two lights also lack the two dharmas of defilement and purity. Why is this? Because not apart from the light of citta, there are no separate defiled or pure dharmas of rāga, faith, etc. The two lights are also without characteristics.' The verse says: 'Various citta-lights arise, / Such are the various characteristics; / Because the substance of the light is not a substance, / One does not obtain the reality of that dharma.' The commentary says: 'The various citta-lights are precisely the various phenomenal characteristics. Those that arise at different times refer to the light of rāga, the light of dveṣa, etc.; those that arise simultaneously refer to the light of faith, the light of vigor, etc. That the substance of the light is [not a substance] is thus. The mental factors of the defiled state and the mental factors of the pure state only have the characteristics of light but lack the substance of light. For this reason, the World-Honoured One did not speak of them as real dharmas.' Thus we know that the substance of the myriad dharmas does not depart from the citta-source of Vairocana, and the gateways of the myriad goods do not exceed Samantabhadra's ocean of practices. How does it not depart from the citta-source of Vairocana? As the verse in the Avataṃsakasūtra says: 'As many as the dust motes of Buddha lands, / Such lands, / In a single thought-moment, / Are able to appear in each single dust mote.' How does it not exceed Samantabhadra's ocean of practices? As the verse in the Asaṃkhyeya Chapter says: 'At the tip of a single minute hair, / There are ineffable Samantabhādras; / As at one hair-tip, so it is in all, / Thus extending throughout the dharmadhātu.' This Vairocana citta is precisely the bodhicitta; this Samantabhadra practice is precisely the bodhi practice. As the verse in the Avataṃsakasūtra says: 'If one wishes to see all Buddhas of the ten directions, / If one wishes to bestow an inexhaustible treasury of virtues, / If one wishes to extinguish all the afflictions and suffering of sentient beings, / One should quickly generate the bodhicitta.' The ancients said: 'The bodhicitta is the root of the myriad practices; this very generation of citta is named practice.'