宗鏡錄 34.13

34.13

答曰。良田雖復得福多。而不如心。所以者何。心為內主。田是外事。菩薩本緣經偈云。若行慧施時。福田雖不淨。能生廣大心。果報無有量。故知福從心生。不因田出。別請五百阿羅漢。不如依次一凡僧。何者。以平等心福勝。取捨心福微。則勝劣由心。豈在田乎。施法既爾。六度萬行亦然。所以清涼鈔云。因該果海。果徹因原。以極果由於始信。信依本智而起。今不離本智故。斯則以因成果。攝果酬因。然因有二種。一約本有。恒沙性德。信解行願等無不具故。二約修起。謂依本信德而起信心。依本解德而起解心。如起信論云。以知法性無慳貪故。隨順修行檀波羅蜜等故。一一修起。皆帶本有。俱來至果。無間道中。一時頓圓。解脫道中。因果交徹。名為得果。果亦有二。一者本有菩提涅槃。一切佛性本覺具故。二者修起今證菩提。始覺悟故。始覺同本。無復始本之異。名究竟覺。則二果無礙。然二因本從本覺體上起來。則二因與本果無礙。始覺既同本覺。則果全同於二因。則二因與二果交徹。故因該果海。果徹因原。又初發心時。便成正覺。因該果也。雖得佛道。不捨菩薩行。果徹因也。華嚴論云。善財一念發心。頓無能所。了三世性。性絕古今。自覺自心。本來是佛。不成正覺。不證菩提。身心性相無證修者。不成不壞。本來如是。隨緣動寂。不壞有無。所行諸行。皆唯智起。斯宗鏡旨。是善巧智之所知。廣大心之所信。如華嚴經云。知一切眾生種種所緣。唯是一相。悉不可得。一切諸法。皆如。金剛善巧智。是以上至妙覺極聖之位。中及大權菩薩修行之門。下至底下凡夫生死之地。皆同一心。無有高下。迷之自墮。悟之即昇。迷悟似殊。真心靡易。古德云。不鏡方寸。虛負性靈。又云。自己不明。則是空受例物。如此開示。不負前機。持王庫之真刀。得雪山之正味。證解信入之者。直紹寶王。見聞隨喜之人。能成佛種。斯恩難報。莫等尋常。任肩負頂戴。盡塵沙劫中。亦不能報一句之恩。仰思曠古求法之人。釋迦文等。投身大火。翹足深林。析骨剜身。剝皮刺血。乃至常啼東請。善財南求。藥王燒手。普明刎頭。皆是知恩報德之人。為法忘軀之士。今勸後學。生殷重心。勿得自輕。虛擲光景。

I reply: Although a fertile field yields great merit, it is still not equal to the citta. Why is this? The citta is the inner master, while the field is an external matter. A verse in the Pusa benyuan jing says: 'When one practices giving with wisdom, / though the field of merit be impure, / if one can give rise to a vast citta, / the resulting retribution is boundless.' Therefore, one knows that merit arises from the citta and does not issue from the field. Specially inviting five hundred arhats is not as good as [giving to] a single ordinary monk in regular sequence. Why? Because with an impartial citta the merit is superior, while with a citta that grasps and rejects the merit is meager. Thus, superiority and inferiority stem from the citta; how could they reside in the field? The teaching of giving being so, the six pāramitās and myriad practices are also like this. For this reason, the Qingliang chao says: 'The cause encompasses the ocean of fruition; the fruition penetrates the origin of the cause.' Because the ultimate fruition stems from initial faith, and faith arises based on original wisdom, now [at the stage of fruition] it does not depart from original wisdom. Thus, by means of the cause one accomplishes the fruition, and one gathers in the fruition to requite the cause. However, there are two kinds of cause: first, in terms of what is originally possessed, because the nature-virtues [as numerous as] the sands of the Ganges—faith, understanding, practice, vows, and so on—are all fully complete; second, in terms of what is arisen through cultivation, meaning that based on the virtue of original faith one arouses the citta of faith, and based on the virtue of original understanding one arouses the citta of understanding. As the Qixin lun says: 'Because one knows that the dharmatā is free of parsimony and greed, one accords with it and practices the dāna-pāramitā,' and so on. Each and every one that is arisen through cultivation carries what is originally possessed, and both together arrive at the fruition. In the uninterrupted path, all is completely fulfilled all at once; in the path of liberation, cause and fruition interpenetrate, which is called 'attaining the fruition.' The fruition also has two aspects: first, the originally possessed bodhi and nirvāṇa, because original enlightenment is completely possessed by the entire Buddha-nature; second, the bodhi now realized through cultivation, because of initial enlightenment. Initial enlightenment is identical to the original; there is no longer any difference between initial and original, which is called 'ultimate enlightenment.' Thus, the two fruitions are unimpeded. However, since the two causes originally arise from the substance of original enlightenment, the two causes and the original fruition are unimpeded. Since initial enlightenment is already identical to original enlightenment, the fruition is entirely identical to the two causes. Thus, the two causes and the two fruitions interpenetrate. Therefore, 'the cause encompasses the ocean of fruition; the fruition penetrates the origin of the cause.' Furthermore, at the moment of first arousing the citta [of bodhi], one immediately accomplishes correct enlightenment—this is the cause encompassing the fruition; although one has attained the Buddha path, one does not abandon the bodhisattva practices—this is the fruition penetrating the cause. The Huayan lun says: 'When Sudhana aroused the citta in a single thought, subject and object were suddenly obliterated, and he understood the nature of the three periods of time; this nature transcends past and present. Awakened to his own citta, he was originally a buddha; he did not accomplish correct enlightenment, nor did he realize bodhi. In the nature and characteristics of body and citta, there is neither realizer nor cultivator; it is neither accomplished nor destroyed, originally just as it is. Moving or still in accord with conditions, it does not destroy existence or nonexistence. All practices performed arise solely from wisdom.' The purport of this Mirror of the Source is what is known by skillful wisdom, and what is believed by a vast citta. As the Huayan jing says: 'Knowing that the diverse objects of all sentient beings are solely of one characteristic, all are unattainable. All phenomena are like this, [known by] adamantine skillful wisdom.' For this reason, from the stage of the ultimate sage of marvelous enlightenment above, through the gate of practice of bodhisattvas of great provisional manifestation in the middle, down to the ground of birth and death of the lowliest ordinary persons below, all are the identical one mind; there is neither high nor low. Confused about it, one falls of oneself; awakened to it, one ascends at once. Confusion and awakening seem distinct, but the true citta never alters. An ancient worthy said: 'If one does not mirror the square inch [of the citta], one vainly betrays the spiritual nature.' It is also said: 'If one is not clear about oneself, one vainly receives the customary things.' Providing an exposition such as this does not betray those of prior capacity: one holds the true sword of the royal treasury and obtains the correct flavor of the Snow Mountains. Those who realize, understand, believe, and enter it directly inherit the jewel king; those who see, hear, and rejoice in accord can accomplish the seed of buddhahood. This kindness is difficult to repay; do not regard it as ordinary. Even if one were to bear it on one's shoulders and carry it on one's head through kalpas [as numerous as] dust and sand, one still could not repay the kindness of a single phrase. Look up and contemplate those who sought the Dharma in ancient times: Śākyamuni and others, who threw their bodies into a great fire, stood on one foot in a deep forest, split their bones and gouged their flesh, flayed their skin and drew their blood; as well as Sadāprarudita going east to seek [the Dharma], Sudhana going south to search, the Medicine King burning his arm, and King Universal Brightness having his head cut off. All of these were people who knew kindness and repaid virtue, knights who forgot their bodies for the Dharma. Now I urge later students to give rise to a profound and earnest citta; do not demean yourselves and vainly squander your days and hours.