宗鏡錄 31.2.7

31.2.7

究竟垂示。 則涅槃之祕藏。 祖佛之正宗。 所以具錄全文。 證明宗鏡。 請不厭繁覽。 所冀子細明心。 斯乃解縛之原。 迷悟之本。 若心解則一切解。 與真性而相應。 若心縛則一切縛。 與塵勞而共處。 出要之道。 於此絕言。 方便之門。 更無過上。 此不思議真性解脫法門。 一入全真。 真外無法。 意消能所。 情斷是非。 此非誦文法師。 湊其智海。 闇證禪伯。 了此慧燈。 唯除直見性人。 一乘道種。 方能悟入頓了無疑。 此圓頓教門。 唯一無分別法耳。 無有際畔。 不涉一多。 以即邊而中故。 無法可比。 以即妄而真。 故無法可待。 豈更佛法待於佛法。 唯一絕待如來法界。 故出法界外。 無復有法。 無所可待。 亦無所絕。 唯證相應。 不在言說。 如大集經云。 不待莊嚴。 了知諸法。 以得一總得餘故。 所以云。 一葉落。 天下秋。 一塵起。 大地收。 一華開。 天下春。 一事寂。 萬法真。 則上根一覽。 終不再疑。 中下之機寧無方便。 如孤寂吟云。 舉一例諸足可知。 何用喃喃說引詞。 只見餓夫來取飽。 不聞漿逐渴人飛。

Being the ultimate instruction, they are the secret treasury of nirvāṇa and the orthodox source of the patriarchs and Buddhas. Therefore I have recorded the entire text in full to verify the Mirror of the Source. Please do not weary of reading it at length, so that you may clarify your citta in detail. This is the origin of untying bonds and the root of delusion and awakening. If the citta is liberated, all is liberated, corresponding with the true nature; if the citta is bound, all is bound, dwelling together with defiling toil. The path of the essential escape here transcends words; of expedient gateways, none surpasses this. With this inconceivable gateway of true-nature liberation, once entered, it is entirely real, and outside the real there is no phenomenon. The intent dissolves subject and object; sentiment cuts off right and wrong. This is not something a text-reciting Dharma master can approach in his ocean of knowledge, nor a blindly realizing senior meditator can comprehend through this lamp of wisdom. Except for those who directly see the nature, the seeds of the Ekayāna path, only they can realize, enter, instantly comprehend without doubt. This circular and sudden teaching gateway is solely the one non-conceptual phenomenon. It has no boundaries and does not involve one or many. Because the extreme is itself the middle, no phenomenon can compare to it; because the deluded is itself the true, no phenomenon stands in opposition to it. How could the Buddha-dharma further stand in opposition to the Buddha-dharma? There is only the one non-dual Tathāgata dharmadhātu. Therefore, outside the dharmadhātu there are no further phenomena; there is nothing to stand in opposition to, nor is there anything to be negated. It is only realized in experiential correspondence, not residing in words. As the Mahāsaṃnipātasūtra states: 'Without awaiting adornment, one completely knows all phenomena.' Because by obtaining the one, all the rest are obtained, it is said: 'When one leaf falls, it is autumn under heaven; when one speck of dust arises, the great earth gathers it in; when one flower blooms, it is spring under heaven; when one affair is serene, the ten thousand phenomena are true.' Then those of superior faculties will have no more doubt upon a single reading. For intermediate and inferior capacities, how could there be no expedients? As the 'Song of Solitary Stillness' says: 'To cite one example illustrates all, which is fully sufficient to know; what need is there to prattle on with introductory words? One only sees a starving person come to take their fill; one never hears of broth flying to chase a thirsty man.'