宗鏡錄 34.21

34.21

答。此論見性明心。不廣分宗判教。單提直入。頓悟圓修。亦不離筌罤而求解脫。終不執文字而迷本宗。若依教。是華嚴。即示一心廣大之文。若依宗。即達磨。直顯眾生心性之旨。如宗密禪師。立三宗三教。和會祖教。一際融通。禪三宗者。一息妄修心宗。二泯絕無寄宗。三直顯心性宗。教三種者。一密意依性說相教。二密意破相顯性教。三顯示真心即性教。先敘禪宗。初息妄修心宗者。說眾生雖本有佛性。而無始無明覆之不見。故輪迴生死。諸佛已斷妄想故。見性了了。出離生死。神通自在。當知凡聖功用不同。外境由心故。各有分限。故須背境觀心。息滅妄念。念盡即覺。無所不知。如鏡昏塵。塵盡明現。須修禪觀。遠離喧雜。調息調身。心注一境等。二泯絕無寄宗者。說凡聖等法。皆如夢幻。都無所有。本來空寂。非今始無。即此達無之智亦不可得。平等法界。無佛眾生。法界亦是假名。心既不有。誰言法界。無修不修。無佛不佛。設有一法勝過涅槃。我說亦如夢幻。無法可拘。無佛可作。凡有所作。皆是迷妄。如了達本來無事。心無所寄。方免顛倒。始名解脫。三直顯心性宗者。說一切諸法。若有若空。皆唯真性。無相無為。體非一切。謂非凡非聖。然即體之用。謂能凡能聖等。於中指示心性。復有二類。一云。即今能言語動作貪嗔慈忍造善惡受苦樂等。即汝佛性。即此本來是佛。除此無別佛。了此天真自然故。不可起心修道。道即是心。性如虛空不增不減。但隨時隨處。息業養神。自然神妙。此為真悟。二云。諸法如夢。諸聖同說。妄念本寂。塵境本空。本空之心。靈知不昧。即此空寂之知。是汝真性。任迷任悟。心本自知。不藉緣生。不因境起。知之一字。眾妙之門。若頓悟此空寂之知。知且無念無形。誰為我相人相。覺諸相空。心自無念。念起即覺。覺之即無。修行妙門。唯在此也。此上兩說。皆是會相歸性。故同一宗。次佛教三種。一密意依性說相教者。佛說三界六道。悉是真性之相。但是眾生迷性而起。無別自體。故云依性。然根鈍者。本難開悟。故且隨他所見境相。說法。漸漸度之。故云說相。說未彰顯。故云密意。此一教中。自有三類。一人天因果教。說善惡業報。令知因果。二斷惑滅苦教。說三界無安。皆如火宅之苦。令斷業惑之集。修道證滅等。三將識破境教。說上生滅等法。不關真如。但各是眾生無始已來。法爾有八種識。於中第八識是其根本。頓變根身器界種子。轉生七識。各能變現自分所緣。此八識外。都無實法。

Answer: This treatise sees the nature and illuminates the citta; it does not extensively divide lineages or classify teachings. It directly singles out and enters straightforwardly, with sudden awakening and complete cultivation. Nor does it depart from the trap and fish-snare to seek liberation, yet it ultimately does not cling to words and letters to lose the fundamental source. In terms of doctrine, it is the Huayan, which is the text showing the vastness of the one mind. In terms of the source, it is Bodhidharma, which is the purport directly revealing the nature of the citta of sentient beings. For example, Chan Master Zongmi established three lineages and three teachings, harmonizing and unifying the patriarchal lineages and scriptural teachings so that they merge in a single realm. The three lineages of Chan are: 1. the lineage of ceasing delusion and cultivating the citta; 2. the lineage of complete obliteration without resting place; 3. the lineage of directly revealing the nature of the citta. The three kinds of teachings are: 1. the teaching of speaking of characteristics based on the nature with esoteric intent; 2. the teaching of refuting characteristics to reveal the nature with esoteric intent; 3. the teaching of showing that the true citta is itself the nature. First, to narrate the Chan lineages. First, the lineage of ceasing delusion and cultivating the citta says that although sentient beings originally possess the Buddha-nature, beginningless avidyā conceals it so that it is not seen; therefore they transmigrate in birth and death. Because the buddhas have already severed妄想, they clearly see the nature, transcend birth and death, and possess sovereign spiritual penetrations. One should know that the functioning of ordinary persons and sages is not the same: because external objects stem from the citta, each has their own boundaries and limits. Therefore, one must turn one's back on objects and contemplate the citta, extinguishing delusional thoughts. When thoughts are exhausted, one awakens, and there is nothing one does not know. It is like dust dimming a mirror: when the dust is exhausted, the clarity appears. One must cultivate Chan contemplation, remain far from noise and clamor, harmonize breath and harmonize body, and focus the citta on a single object, and so forth. Second, the lineage of complete obliteration without resting place says that phenomena such as ordinary and sagely are all like dreams and illusions, completely nonexistent, originally empty and tranquil, not newly nonexistent today. Even this wisdom that comprehends nonexistence cannot be attained. In the equal dharmadhātu, there is neither buddha nor sentient beings. 'Dharmadhātu' is also a provisional designation; since the citta does not exist, who speaks of a dharmadhātu? There is neither cultivation nor non-cultivation, neither buddha nor non-buddha. Even if there were a phenomenon surpassing nirvāṇa, I say it is also like a dream and an illusion. There is no phenomenon to be constrained by, no buddha to be made. Whatever is done is entirely delusion and falsity. Only when one comprehends that there is originally nothing at all, and the citta has no resting place, does one avoid inversion and begin to be called liberated. Third, the lineage of directly revealing the nature of the citta says that all phenomena, whether existent or empty, are solely the true nature, unconditioned and devoid of characteristics. Its substance is not any phenomenon, meaning it is neither ordinary nor sagely; yet the function of this substance means it can be ordinary or sagely, and so forth. Within this, pointing out the nature of the citta has two further types. The first says: That which right now can speak, act, give rise to greed, anger, compassion, or patience, create good and evil, and experience suffering and joy, is your Buddha-nature; this is originally a buddha, and apart from this there is no other buddha. Comprehending this natural genuineness, one must not give rise to a citta to cultivate the Way. The Way is the citta. The nature is like empty space, neither increasing nor decreasing. Just at any time and in any place, cease activity and nourish the spirit, and it will be naturally divine and marvelous. This is true awakening. The second says: All phenomena are like dreams, as all sages together say; delusional thoughts are originally tranquil, and dust-objects are originally empty. The originally empty citta has a spiritual awareness that is never dark; this very empty and tranquil awareness is your true nature. Whether one is confused or awakened, the citta originally knows of itself; it does not depend on conditions to arise, nor is it produced on account of objects. The single word 'awareness' is the gateway of all wonders. If one suddenly awakens to this empty and tranquil awareness, since this awareness is thoughtless and formless, who forms the characteristic of a self or the characteristic of a person? Awakening to the emptiness of all characteristics, the citta is naturally free of thought. When a thought arises, one is immediately aware of it; once aware of it, it is nonexistent. The marvelous gate of cultivation lies solely here. The above two explanations both integrate characteristics into the nature; therefore they belong to the same lineage. Next, the three kinds of Buddha's teachings. First, the teaching of speaking of characteristics based on the nature with esoteric intent: the Buddha taught that the three realms and six destinies are all characteristics of the true nature, but they only arise because sentient beings are confused about the nature, having no separate self-substance; therefore it is said to be 'based on the nature.' However, those with dull faculties are originally difficult to awaken, so he provisionally followed the objective characteristics they saw and taught the Dharma to gradually save them; therefore it is said to be 'speaking of characteristics.' Because the explanation was not yet made manifest, it is called 'esoteric intent.' Within this single teaching, there are three types: 1. the teaching of causes and fruitions of humans and devas, speaking of the retribution of good and evil karma to make them know cause and effect; 2. the teaching of severing delusion and extinguishing suffering, speaking of the lack of security in the three realms as all being the suffering of a burning house, causing them to sever the accumulation of karma and delusion, and cultivate the Way to realize cessation, and so forth; 3. the teaching of using consciousness to refute objects, speaking of the above phenomena of arising and ceasing as not concerning tathatā, but being solely the eight kinds of consciousness naturally possessed by sentient beings from beginningless time. Among them, the eighth consciousness is the root, which suddenly transforms into the sense organs, body, container world, and seeds, which then turn to produce the seven consciousnesses, each capable of transforming and manifesting its own cognized objects. Outside these eight consciousnesses, there are no real phenomena at all.