宗鏡錄 33.3

33.3

答。經中所斥三藏學者。即是小乘戒定慧。戒則但持身口。斷四住枝葉之病苗。定則形同枯木。絕現外威儀之妙用。慧則唯證偏空。失中道不空之圓理。故稱貧所樂法。墮下劣之乘。為淨名所訶。是愚人之法。今此圓宗定慧。尚不同大乘初教無相之空。及大乘別教偏圓之理。豈與三藏灰斷定慧之所論乎。此宗鏡錄戒定慧。乃至一事一行。一一皆入法界。具無邊德。是無盡宗趣。性起法門。無礙圓通。實不思議。如台教云。如鏡有像。瓦礫不現。中具諸相。但空即無。微妙淨法身。具相三十二。觀和尚云。凡聖交徹。即凡心而見佛心。理事雙修。依本智而求佛智。古德釋云。禪宗失意之徒。執理迷事。云性本具足。何假修求。但要亡情。即真佛自現。法學之輩。執事迷理。何須孜孜修習理法。合之雙美。離之兩傷。理行雙修。以彰圓妙。休心絕念名理行。興功涉有名事行。依本智者。本覺智。此是因智。此虛明不昧名智。成前理行。亡情顯理。求佛智者。即無障礙解脫智。此是果智。約圓明決斷為智。成前事行。以起行成果故。此則體性同故。所以依之。相用異故。所以求之。但求相用。不求體性。前亡情理行。即是除染緣起以顯體性。興功事行。即是發淨。緣起以成相用。無相宗云。如上所說。相用可然。但依本智。情亡則相用自顯。以本具故。何須特爾起於事行。圓宗云。性詮本具。亡情之時。但除染分相用。自顯真體者無事行。彼起淨分相用。無因得生。如金中雖有眾器。除礦但能顯金。若不施功造作。無因得成其器。豈金出礦已。不造不作。自然得成於器。若亡情則不假事行。佛令具修。豈不虛勞學者。是以八地已能離念。佛勸方令起於事行。知由離念不了。所以經頌云。法性真常離心念。二乘於此亦能得。不以此故為世尊。但以甚深無礙智。此勸皆是事行故。是知果佛。須性相具足。因行。必須事理雙修。依本智如得金。修理行如去礦。修事行如造作。求佛智如成器也。又華嚴演義云。若執禪者。則依本智性。無作無修。鏡本自明。不拂不瑩。若執法者。須起事行求依他勝緣以成己德。並為偏執。故辯雙行。依本智者。約理。無漏智性本具足故。而求佛智者。約事。無所求中吾故求之。心鏡本淨。久翳塵勞。恒沙性德。並埋塵沙煩惱。是故須以隨順法性。無慳貪等。修檀等六波羅蜜故。諸佛已證。我未證故。又理不礙事。不妨求故。事不礙理。求無求故。若此之修。修即無修。為真修矣。如上開示。本末無遺。理備行周。因圓果滿。可謂其車高廣。又多僕從而侍衛之。方能入此。一乘。歸於宗鏡。若初心入已。須冥合真空。唯在心行。非從口說。直下步步著力。念念相應。如大死人。永絕餘想。若非懇志。曷稱丈夫。但有虛言。終成自誑。如天台拾得頌公。東陽海水清。水清復見底。靈源流法泉。斫水刀無痕。我見頑愚士。燈心拄須彌。寸樵煮大海。足抹大地石。蒸沙成飯無。磨甎將為鏡。說食終不飽。直須著力行。恢恢大丈夫。堂堂六尺士。枉死埋塚下。可惜孤標物。龐居士詩云。讀經須解義。解義即修行。若依了義學。即入涅槃城。如其不解義。多見不如盲。尋文廣占地。心牛不肯耕。田田總是草。稻從何處生。故知須在心行。忍力成就。忍有二種。一生忍。二法忍。若於法忍。觀行易成。以了唯心故。內外平等。如大智度論云。法忍者。於內六情不著。於外六塵不受。能於此二不作分別。何以故。內相如外。外相如內。二相俱不可得故。一相故。因緣合故。其實空故。一切法相常清淨故。何謂一切法相常清淨。以同遵一道故。所以華嚴疏云。一道甚深者。亦名一乘。佛佛皆同。一真道故。佛佛所乘。同觀心性。萬行齊修。自始至終。更無異徑。故為一道。

Answer: Those "students of the Three Baskets" rebuked in the sūtra refer to the precepts, concentration, and wisdom of the Lesser Vehicle. Their precepts merely maintain [control of] body and speech, severing the sprouting shoots of the afflictions of the four dwellings. Their concentration leaves the body like dry wood, cutting off the wondrous functioning of outward deportment. Their wisdom merely realizes biased emptiness, losing the consummate principle of the non-empty Middle Way. Therefore they are called "the dharma relished by the impoverished," falling into the inferior vehicle, reprimanded by Vimalakīrti, and constitute the dharma of foolish people. Now, the concentration and wisdom of this consummate school are not even the same as the emptiness of signlessness in the initial teaching of the Great Vehicle, nor the principle of the biased and consummate in the separate teaching of the Great Vehicle—how could they be discussed alongside the ash-extinction concentration and wisdom of the Three Baskets? In this Record of the Mirror of the Source, the precepts, concentration, and wisdom—down to every single event and every single practice—each and every one enters the dharmadhātu and is endowed with boundless virtues. This is the inexhaustible source and purport, the teaching gate of the origination of the nature, unobstructed, consummate, and truly inconceivable. As the Tiantai teaching says: “Just as a mirror has reflections, but shards and gravel do not appear in it, within it all signs are present, yet in being merely empty it is non-existent. The wondrous, pure dharmakāya is endowed with the thirty-two marks.” Preceptor Guanding said: “Ordinary and sage interpenetrate; right within the ordinary mind one sees the Buddha's mind. Principle and phenomena are cultivated together; relying on fundamental wisdom, one seeks the Buddha's wisdom.” Ancient worthies explained this by saying: “Those in the Chan lineage who miss the mark cling to principle and are confused about phenomena, saying: 'The nature is fundamentally complete in itself; why rely on cultivation and seeking? One need only extinguish emotional thoughts, and the true Buddha will appear of Himself.' Those studying texts cling to phenomena and are confused about principle, [asking]: 'Why must one diligently cultivate the teaching of principle?' Bringing them together, both are perfected; separating them, both are harmed. Cultivating both principle and practice manifests consummate wonder. Putting the mind to rest and cutting off thoughts is called the practice of principle. Performing deeds and engaging in the existent is called the practice of phenomena. 'Relying on fundamental wisdom' refers to the wisdom of fundamental awakening. This is causal wisdom; this empty, luminous, and unobscured [awareness] is called wisdom. It completes the aforementioned practice of principle, extinguishing feelings and revealing principle. 'Seeking the Buddha's wisdom' refers to the unhindered wisdom of liberation. This is fruition wisdom; wisdom characterized by consummate clarity and decisive certainty. It completes the aforementioned practice of phenomena, generating practice and achieving fruition. Thus, because the substance and nature are identical, one relies on it; because the characteristics and functions differ, one seeks it. One seeks only the characteristics and functions, not the substance and nature. The former practice of principle that extinguishes feelings is the elimination of the defiled dependent origination to reveal the substance and nature; the active practice of phenomena that performs deeds is the generation of pure dependent origination to accomplish the characteristics and functions.” The Signless School says: “As stated above, characteristics and functions may be so, but if one merely relies on fundamental wisdom, then when feelings are extinguished the characteristics and functions will manifest of themselves. Since they are fundamentally inherent, why must one specially generate the practice of phenomena?” The Consummate School says: “The nature fundamentally possesses them, but when feelings are extinguished, one only eliminates the defiled aspects of characteristics and functions, and the true substance manifests of itself; without the practice of phenomena, there is no cause for those pure aspects of characteristics and functions to be generated. For example, although many vessels exist [potentially] in gold, eliminating the ore can only reveal the gold. If one does not apply work to fashion them, there is no cause for the vessels to be completed. How could it be that, once gold has left the ore, without fashioning or making, it naturally completes the vessels? If extinguishing feelings rendered phenomenal practice unnecessary, then when the Buddha enjoined complete cultivation, would he not have toiled students in vain? Therefore, although at the eighth stage one is already able to be free from thought, the Buddha exhorted [the bodhisattvas] only then to generate phenomenal practice, knowing that through mere freedom from thought they were not yet complete. Thus the sūtra verse says: 'The dharma-nature is truly permanent, free from mind and thought; / the two vehicles can also attain this. / Not by this is one the World-Honored One, / but only by profound, unimpeded wisdom.' These exhortations are all for phenomenal practice. Therefore, know that the fruition Buddha must be complete in both nature and characteristics, and causal practice must cultivate both phenomena and principle. Relying on fundamental wisdom is like obtaining gold; cultivating the practice of principle is like removing the ore; cultivating phenomenal practice is like fashioning the vessel; and seeking the Buddha's wisdom is like completing the vessel.” Furthermore, the Huayan Commentary says: “If one clings to Chan, one relies on the fundamental wisdom-nature—there is neither making nor cultivation, the mirror is inherently bright of itself, neither wiped nor polished. If one clings to the teaching, one must generate phenomenal practice, seeking superior conditions that depend on others to accomplish one's own virtue. Both are one-sided attachments; hence the simultaneous practice of both is clarified. 'Relying on fundamental wisdom' is in terms of principle, because the nature of undefiled wisdom is fundamentally complete. 'Seeking the Buddha's wisdom' is in terms of phenomena: within that where there is nothing to seek, I purposefully seek it. The mind-mirror is fundamentally pure, but long covered by the defilements of toil; the nature-virtues [as many as] the sands of the Ganges are entirely buried beneath dust-and-sand afflictions. Therefore, one must accord with the dharma-nature, free from stinginess and greed, and cultivate the six pāramitās such as dāna, because all Buddhas have already realized it while I have not yet realized it. Furthermore, principle does not obstruct phenomena, so seeking is not impeded; phenomena do not obstruct principle, so seeking is non-seeking. Cultivating in this way, cultivation is non-cultivation, which is true cultivation.” The instruction given above leaves out neither root nor branch; principle is complete and practice is thorough, the cause is consummate and the fruit is fulfilled. One can truly say that the carriage is high and broad, attended and guarded by many servants; only then can one enter this Ekayāna and return to the Mirror of the Source. Once beginners have entered, they must merge secretly with true emptiness. It lies solely in mental practice, not in oral recitation. One must directly exert effort at every step, in accord with every thought, like a thoroughly dead person, forever cutting off all remaining thoughts. If one lacks sincere determination, how could one be called a great hero? Mere empty words will ultimately end in self-deception. As Tiantai Shide's praise says: “The sea water of Dongyang is clear; / the water is clear, and one can see to the bottom. / The numinous source flows with dharma springs; / cutting the water with a knife leaves no trace. / I see stubborn and foolish persons: / using a lamp wick to prop up Sumeru, / using an inch of firewood to boil the great ocean, / rubbing their feet against the stones of the great earth. / Does steaming sand make rice? / Grinding a brick thinking it will become a mirror! / Speaking of food will never satisfy hunger; / one must directly exert effort in practice. / An expansive, great hero, / an imposing six-foot man, / dying in vain to be buried under a grave mound— / what a pity for such a solitary, outstanding soul!” Layman Pang's poem says: “Reading the sūtras, one must understand their meaning; / understanding their meaning is itself cultivation. / If one learns according to the definitive meaning, / one enters the city of nirvāṇa. / If one does not understand their meaning, / seeing much is worse than being blind. / Scanning the text widely to claim much ground, / the ox of the mind is unwilling to plow. / Field after field is covered with weeds; / whence will the rice ever grow?” Therefore, know that it must reside in mental practice and the fulfillment of the power of forbearance. There are two kinds of forbearance: first, the forbearance of sentient beings; second, the forbearance of dharmas. If one rests in the forbearance of dharmas, contemplative practice is easily accomplished, because by realizing that all is mind-only, the internal and external are equal. As the Mahāprajñāpāramitopadeśa says: “Forbearance of dharmas means not clinging to the six internal sense faculties and not receiving the six external dusts, being able to make no discrimination between these two. Why? The internal characteristics are like the external, and the external characteristics are like the internal, because both characteristics are ungraspable; because they have a single characteristic; because causes and conditions come together; because their reality is empty; because the characteristics of all dharmas are constantly pure.” Why are the characteristics of all dharmas said to be constantly pure? Because they jointly follow the One Way. Therefore the Huayan Commentary says: “'The profound One Way' is also named the One Vehicle. All Buddhas are identical in having one true Way. That which all Buddhas ride upon is the common contemplation of the mind-nature and the simultaneous cultivation of the myriad practices; from beginning to end, there is no other path, and therefore it is called the One Way.”