宗鏡錄 35.6.1

35.6.1

答。 則是一切凡聖。 心相重重。 心性無盡。 是心廣大。 是心圓融。 是心包含。 是心祕密。 若無此。 一心為宗。 則教門無一法可興。 諸佛無一字可說。 既全歸心旨。 廣備信根。 圓解已周。 纖疑不起。 不可唯憑口說。 密在心行。 但以定水。 潛澄。 慧燈轉耀。 若一向持文。 求理執教談宗。 如入海算。 塵砂仰空。 數星宿。 終不親見。 去道尤賒。 昔人云。 如天地。 終日轟轟。 不及真理。 是故學人去文取理。 端坐凝情。 以心眼自看。 是名專住一境。 修定勝因也。 又圓教義者。 本末融通。 理事無礙。 說真妄。 則凡聖昭昭而交徹。 語法界。 則理事歷歷而相收。 佛知見一偈。 開示而無遺。 大涅槃一章。 必盡其體用。 如華嚴經云。 無有智外如為智所入。 亦無如外智能證於如。 又云。 無有少法與法同止。 以舉心攝境。 則無心外之境。 舉境攝心。 則無境外之心。 以性無二相即性故。 相隨性融。 隨一皆攝。 是以性外無相。 則何法不融。 理中立事。 則何門不入。 可謂觸目菩提。 一念圓證。 所以無量義經云。 無量義者。 從一法生。 其一法者。 所謂無相。 古人云。 此是出生義。 法華經云。 究竟至於一切智地。 此是收入之法。 則三乘萬化。 從實相生。 究竟還歸一實相。 則初後不離一心。 本末咸居正位。 如法華經云。 心相體信。 入出無難。 可以知大乘家業。 紹佛種位。 又初則一出無量。 後乃無量歸一。 今無量非無量。 一亦非一。 即證法華三昧。 又先德目為教海者。 以含眾法。 喻如大海。 傍無邊涯。 連天一色。 空徹海底。 海映空天。 即是圓教。 總攝諸教歸真。 並皆空淨。 理事無礙。 如交映色空。 色不礙空。 空不礙色。 德用重重。 即唯明唯深。 具十玄門。 重重無盡。 即事事無礙。 如海十德。 互相周遍。 即心海包容。 深廣無際矣。 所以守護國界主陀羅尼。 經偈云。 一字演說一切法。 多劫無有窮盡時。 一一字門亦復然。 此住寶篋真言地。 生法師釋。 法華經。 一毫之善。 舉手低頭。 皆已成佛。 言。 無非佛流。 即涅槃意。 乃至外道典籍。 亦佛法流。 況內法耶。 大小等教。 皆從如來大悲所流故。 是知無有一法不從心原性空而出。 如源出水。 似空出雲。 以十方如來證心成佛。 佛即是心。 所有萬善萬德悲智願行。 無不從此流矣。 又約金師子章論五教者。 一此師子雖是因緣之法。 念念生滅。 實無師子可得。 名愚人法。 是聲聞教。 二即此緣生諸法。 各無自性。 徹底唯空。 名大乘初教。 三雖復徹底唯空。 不礙幻法宛然。 緣生幻有。 二相雙存。 名大乘終教。 四即此師子與金二相。 互奪兩亡。 情謂不存。 俱無有力。 空有雙泯。 名言路絕。 栖心無寄。 名大乘頓教。 五即此情盡體露之法。 混成一塊。 繁興大用。 起必全真。 萬像紛然。 參而不雜。 一切即一。 皆同無性。 一即一切。 因果歷然。 力用相收。 卷舒自在。 名一乘圓教。 此名最上乘也。 次天台立四教者。 一藏教。 明因緣生滅四諦理。 正教小乘。 傍化菩薩。 二通教。 三人同稟。 明因緣即空無生四真諦。 正為菩薩。 傍通二乘。 教理。 智斷行位因果皆空。 三人同證。 此藏通二教。 俱不識常住真心。 皆以滅心為極果。 三別教。 是不共之名。 明因緣假名無量四聖諦理。 約化菩薩。 不共二乘。 若教別者。 具演恒沙佛法。 別為菩薩。 若理別者。 藏識有恒沙俗諦之理。 乃至智斷行位因果。 俱與三教事別。 雖知一心不空無盡之理。 即今未具。 猶待次第生起。 執教道而不融。 據行布而成別。 四圓教。

Answer: It is simply the citta-characteristics of all ordinary beings and sages that are layer upon layer, and the citta-nature that is inexhaustible. This citta is vast; this citta is consummate and interfused; this citta encompasses all; this citta is esoteric. If there were no such one mind as the source, then among the gates of the teaching not a single dharma could arise, and the buddhas would not have a single word to speak. Having wholly returned to the purport of the citta, having extensively prepared the faculties of faith, consummate understanding being already complete, and not the slightest doubt arising, one must not rely solely on spoken words; the secret lies in practice in the citta. Simply use the water of concentration to secretly clarify, and the lamp of wisdom to shine ever more brightly. If one solely adheres to the texts to seek principle, clinging to the teachings to talk about the source, it is like entering the sea to count the grains of sand or looking up at the sky to number the stars: in the end one never sees it directly, and strays ever farther from the Way. An ancient said: 'Like heaven and earth thundering all day long, it does not equal the true principle.' Therefore, the student discards the texts to grasp the principle, sitting upright and stilling the feelings, beholding directly with the eye of the citta. This is called dwelling exclusively on a single object, cultivating the superior cause of concentration. Furthermore, as for the meaning of the Consummate Teaching: root and branch are interfused; principle and phenomenon are unobstructed. When speaking of the true and the false, ordinary beings and sages are luminously interpenetrating; when speaking of the dharmadhātu, principle and phenomenon distinctly contain each other. In a single verse on the Buddha's vision and knowledge, it is revealed without omission; in a single chapter on the Great Nirvāṇa, its substance and function are thoroughly exhausted. As the Avataṃsaka-sūtra says: 'There is no tathatā outside of wisdom for wisdom to enter, nor is there wisdom outside of tathatā that can realize tathatā.' It also says: 'There is no slight dharma that abides together with dharma.' Because when one adduces citta to subsume the object, there is no object outside of citta; when one adduces the object to subsume citta, there is no citta outside of the object. Because the nature has no duality of characteristics—characteristics are precisely nature—characteristics are interfused along with nature, and along with any one [characteristic], all are subsumed. Thus, outside nature there are no characteristics, so what dharma is not interfused? Within principle phenomena are established, so what gate cannot be entered? It can be described as bodhi wherever the eye touches, consummate realization in a single thought. Therefore, the Anantanirdeśa-sūtra says: 'Innumerable meanings are born from a single dharma; that single dharma is what is called signlessness.' The ancients said: 'This is the meaning of emergence.' The Lotus Sūtra says: 'Ultimately arriving at the stage of all-knowledge'; this is the dharma of gathering in. Thus the ten thousand transformations of the triyāna are born from the true characteristic, and ultimately return again to the one true characteristic. Thus beginning and end are not separated from the one mind; root and branch both abide in their proper positions. As the Lotus Sūtra says: 'In citta and characteristic, [they] personally believe; entering and exiting without difficulty.' One can thereby know the estate of the Mahāyāna, inheriting the stage of the buddha-lineage. Furthermore, initially the one produces the innumerable; later, the innumerable returns to the one. Now, the innumerable is not innumerable, and the one is also not one: this is precisely the realization of the Lotus Samādhi. Furthermore, the reason past virtuous ones designated it the 'Ocean of Teaching' is that it contains all dharmas, analogized to the great ocean: laterally it has no bounds, joining the sky in a single hue; empty space penetrates to the bottom of the ocean, and the ocean reflects empty sky. This is the Consummate Teaching: comprehensively subsuming all teachings to return to the true, all are utterly empty and pure; principle and phenomenon are unobstructed, like the mutual reflection of form and emptiness: form does not obstruct emptiness, and emptiness does not obstruct form. Virtues and functions are layer upon layer, being solely luminous and solely profound; endowed with the ten profound gates, layer upon layer without end, which is phenomenon-and-phenomenon non-obstruction. Like the ten virtues of the ocean mutually pervading, the ocean of citta contains all, profound and vast without limit. Therefore, the Dhāraṇī-sūtra of the Lord of the Country's Realm says in a verse: 'A single syllable expounds all dharmas; / for many kalpas there is no end. / Each and every syllable-gate is likewise so: / this is dwelling in the ground of the jewel-casket mantra.' Master Daosheng's commentary on the Lotus Sūtra says of the passage: 'A single hair of goodness, / raising a hand or bowing the head, / all have already realized buddhahood'—saying: 'Nothing is not an outflow of the Buddha; this is the purport of Nirvāṇa. Even non-Buddhist texts are also an outflow of the Buddhadharma; how much more so the internal dharma!' Because teachings great and small all flow from the Tathāgata's great compassion. From this we know that there is not a single dharma that does not emerge from the source of citta and emptiness of nature, like water coming forth from a source, or clouds coming forth from empty space. Because the Tathāgatas of the ten directions realize citta to become buddhas, the Buddha is simply citta; and all the ten thousand goods, ten thousand virtues, compassion, wisdom, vows, and practices without exception flow forth from this. Furthermore, to discuss the five teachings in terms of the Essay on the Golden Lion: First, although this lion is a dharma of causes and conditions, arising and ceasing from thought to thought, there is in truth no lion to be found. This is called the dharma of foolish persons, which is the Śrāvaka Teaching. Second, precisely these conditioned dharmas are each devoid of own-nature, being thoroughly nothing but empty. This is called the Initial Teaching of the Mahāyāna. Third, although it is thoroughly nothing but empty, it does not obstruct the illusory dharmas from remaining distinctly present; conditioned arising is illusory existence, and both characteristics are simultaneously maintained. This is called the Final Teaching of the Mahāyāna. Fourth, precisely these two characteristics of lion and gold mutually negate each other and both vanish; conceptual graspings do not persist, neither having any power; emptiness and existence are both extinguished; the path of words and speech is severed, and there is nowhere for the citta to lodge. This is called the Sudden Teaching of the Mahāyāna. Fifth, precisely this dharma in which feelings are exhausted and substance is exposed blends into a single whole; its great functions profusely arise, its arising inevitably being wholly the true; the ten thousand images are multifarious, intermingling without disorder; all is the one, identical in having no nature; the one is all, causes and effects distinctly apparent; power and function mutually subsume, folding up and unfolding with complete freedom. This is called the Consummate Teaching of the Ekayāna. This is called the Supreme Yāna. Next, Tiantai establishes the four teachings: First, the Tripiṭaka Teaching, which clarifies the principle of the four noble truths of arising and ceasing through causes and conditions; its primary teaching is the Hīnayāna, while incidentally converting bodhisattvas. Second, the Pervasive Teaching, which the three kinds of persons receive in common, clarifying the four true truths of unarisen causes and conditions that are empty as they are; it is primarily for bodhisattvas, and incidentally extends to the two vehicles; its teaching, principle, wisdom, elimination of defilements, practice, stages, cause, and effect are all empty, realized by the three kinds of persons in common. Both the Tripiṭaka and Pervasive teachings fail to recognize the permanently abiding true citta, and both take the cessation of the citta as the ultimate fruit. Third, the Distinct Teaching, which is a designation for what is not shared, clarifying the principle of the immeasurable four noble truths of nominal designations through causes and conditions; it concerns the conversion of bodhisattvas and is not shared with the two vehicles. As for its difference in teaching, it fully expounds Buddhadharmas numerous as the sands of the Ganges, distinctively for bodhisattvas; as for its difference in principle, the storehouse consciousness contains principles of conventional truth numerous as the sands of the Ganges, extending to its wisdom, elimination of defilements, practice, stages, cause, and effect, all of which are distinct from the phenomena of the other three teachings. Although it knows the principle that the one mind is inexhaustibly non-empty, it is not yet complete in the present, still awaiting sequential arising; it clings to the pedagogical path without interfusion, and establishes distinctions based on graduated stages. Fourth, the Consummate Teaching.