宗鏡錄 35.6.3

35.6.3

以心明教。 諸佛所說。 悉是自心。 輔行記引華嚴經頌云。 諸佛悉了知。 一切從心轉。 若能如是解。 彼人真見佛。 寶性論云。 有神通人。 見佛法滅。 以大千經卷。 藏一塵中。 又華嚴云。 善哉善哉。 云何如來在於身中而不覺知。 故明四諦十二因緣境。 八萬四千法門。 不出一心。 若得此意。 八年廣演法華。 在乎一念。 經五十劫。 詎動剎那。 例一代逗機。 居于心性。 十方佛事。 宛然矚目。 乃至涅槃三德。 在一心中。 則大經一部。 全標方寸。 無邊教法。 攝一剎那。 千枝萬葉。 同宗一根。 眾籍群經咸詮一法。 如上所引。 五味八教半滿等文。 然雖分判一代時教。 皆是一心融攝。 一理全收。 分而非多。 聚而非一。 散而不異。 合而不同。 恒沙義門。 無盡宗趣。 皆於一乘圓教宗鏡中現。 所以古德云。 契之於心。 然後以之為法。 在心為法。 形言為教。 法有自相共相。 教有遮詮表詮。 故知就事雖分。 約理常合。 乃至開為恒沙法門。 究竟不離一心之旨。 若從一心中方便開示成其教迹者。 即不可定其權實時分前後。 以是如來逗機一期方便。 竊不得自生決定解耶有乖正法。 如法華玄義云。 約五味半滿相成者。 若直論五味。 猶同南師。 但得方便。 若直論半滿。 猶同北師。 但得其實。 今明五味不離半滿。 半滿不離五味。 五味有半滿。 則有慧方便解。 半滿有五味。 則有方便慧解。 權實俱遊。 如鳥二翼。 雖復俱遊。 行藏得所。 若華嚴頓滿大乘家業。 但明一實。 不須方便。 唯滿不半。 於漸成乳。 三藏客作。 但是方便。 唯半不滿。 於漸成酪。 若方等彈訶。 則半滿相對。 以滿斥半。 於漸成生酥。 若大品領教。 帶半論滿。 半則通為三乘。 滿則獨為菩薩。 於漸成熟酥。 若法華付財。 廢半明滿。 若無半字方便調熟鈍根。 則亦無滿字開佛知見。 於漸成醍醐。 如來慇懃稱歎方便者。 半有成滿之功。 意在此也。 次約觀分別者。 唯識宗立二種觀。 華嚴宗立四觀。 天台教立三觀。 普賢門立十觀。 唯識二觀者。 一唯心識觀。 二真如實觀。 進趣大乘方便經云。 若依一實境界修信解者。 應當學習二種觀道。 一唯心識觀。 二真如實觀。 學唯心識觀者。 所謂於一切時一切處。 隨身口意所有作業。 悉當觀察。 知唯是心。 乃至一切境界。 若心往念。 皆當察知。 勿令使心無記攀緣。 不自覺知。 於念念間。 悉應觀察。 隨心所有緣念。 當使心隨逐彼念。 令心自知。 知已內心自生想念。 非一切境界有念有分別也。 所謂內心自生長短好惡。 是非得失。 衰利有無等見。 無量諸想。 而一切境界。 未曾有想起於分別。 當知一切境界。 自無分別想。 故即自非長非短。 非好非惡。 乃至非有非無。 離一切相。 如是觀察一切法。 唯心想生。 若使離心。 則無一法一相而能自見有差別也。 真如實觀者。 思惟心性無生無滅。 不住見聞覺知。 永離一切分別之想。 華嚴四觀者。 此約一心真如法界。 就理事行布圓融。 成四種法界。 對此法界。 為四種觀門。 此四觀門。 法本如是。 故依法而觀。 故名為觀。 一事觀。 謂迷悟因果。 染淨歷然。 二理觀。 謂我法俱空。 平等一相。 三理事無礙觀。 謂彼此相遍。 隱顯成奪。 同時無礙。 四事事無礙觀。 謂觀事法以理融故。 相即相入。 重重無盡。 若依此一心無礙之觀。 念念即是華嚴法界。 念念即是毘盧遮那法界。 經云。 若與如是觀行相應。 於諸法中不生二解。 一切佛法疾得現前。 台教三觀者。 三觀義云。 夫三寸之管。 氣序不衰。 一尺之表。 朝陽可測。 是知得其道者。 豈遠乎哉。

Explaining the teachings by means of the mind: everything spoken by the buddhas is one's own mind. The Fuxing ji cites a verse from the Avataṃsaka-sūtra: / "The buddhas fully know / That everything turns according to mind. / If one can understand in this way, / That person truly sees the Buddha." / The Ratnagotravibhāga says: "A person of supernormal powers saw the disappearance of the Buddha's Dharma, and concealed the scrolls of scriptures of the great trichiliocosm within a single speck of dust." Also, the Avataṃsaka says: "Excellent, excellent! How is it that the Tathāgata is present within the body yet [sentient beings] are unaware?" Therefore, it is clear that the objects of the four noble truths and the twelve links of dependent origination, and the eighty-four thousand dharma-gates, do not go beyond the one mind. If one grasps this meaning, then the eight years of broadly expounding the Lotus [Sūtra] are present in a single thought-moment; passing through fifty kalpas—how could that stir a single kṣaṇa? By analogy, an entire lifetime of adapting to capacities resides within the nature of the mind; the buddha-deeds of the ten directions are vividly before one's eyes. Even up to the three virtues of nirvāṇa, they reside within the one mind; thus an entire vast scripture is fully marked upon one's own heart. Boundless dharmas of the teaching are gathered into a single kṣaṇa. Thousands of branches and ten thousand leaves share the one root as their source; numerous texts and all sūtras without exception expound the one dharma. As cited above, the passages on the five flavors, the eight teachings, the half and the full, and so forth, although they classify and judge the teachings of a whole lifetime, are nevertheless all harmoniously gathered into the one mind and entirely comprehended by the one principle. Divided, yet not many; gathered, yet not one; dispersed, yet not different; united, yet not identical. Dharma-doors numerous as the sands of the Ganges and inexhaustible purports all appear within the mirror of the source of the One Vehicle's perfect teaching. Therefore, an ancient worthy said: "Match it to the mind, and thereafter take it as dharma. In the mind it is dharma; expressed in words it is teaching. Dharmas have their own characteristics (svalakṣaṇa) and common characteristics (sāmānyalakṣaṇa); the teachings have negative definition (apoha) and positive presentation." Therefore we know that although they are divided in terms of phenomena, in terms of principle they are always united. Even when opened into dharma-gates numerous as the sands of the Ganges, they ultimately do not depart from the purport of the one mind. If skillful means are opened and revealed from within the one mind to constitute the traces of the teachings, one cannot fix their provisionality and reality, or their temporal sequence of earlier and later, because these are a period of skillful means employed by the Tathāgata to adapt to capacities. One must not secretly give rise to a fixed interpretation and thereby deviate from the true Dharma. As the Fahua xuanyi says: In terms of the mutual completion of the five flavors and the half and full: if one merely discusses the five flavors, it is like the southern masters, who grasped only the skillful means; if one merely discusses the half and full, it is like the northern masters, who grasped only the reality. Now we clarify that the five flavors are not separated from the half and the full, and the half and the full are not separated from the five flavors. When the five flavors possess the half and full, there is understanding of skillful means through wisdom; when the half and full possess the five flavors, there is understanding of wisdom through skillful means. Provisional and real travel together like the two wings of a bird. Although traveling together, activity and concealment find their proper place: in the Avataṃsaka, the sudden and full family business of the Great Vehicle explains only the one reality without needing skillful means; it is solely full and not half, which in the gradual [sequence] corresponds to fresh milk. The guest laborer of the Tripiṭaka is merely skillful means; it is solely half and not full, which in the gradual [sequence] corresponds to curd. In the Vaipulya's reproaches and admonitions, the half and full stand opposite each other, using the full to rebuke the half; in the gradual [sequence] this corresponds to raw butter. In the Great Chapter's (Prajñāpāramitā) taking charge of the teaching, it carries the half to discuss the full: the half applies generally to the three vehicles, while the full applies uniquely to the bodhisattvas; in the gradual [sequence] this corresponds to clarified butter. In the Lotus Sūtra's bequest of property, it discards the half to explain the full: if there were no half-word skillful means to mature the dull-witted, there would also be no full-word revealing of the Buddha's knowledge and vision; in the gradual [sequence] this corresponds to ghee. That the Tathāgata earnestly praised skillful means was because the half possesses the efficacy of completing the full; this was his intention. Next, distinguishing them in terms of contemplation: the Yogācāra school establishes two kinds of contemplation; the Huayan school establishes four contemplations; the Tiantai teaching establishes three contemplations; and the gate of Samantabhadra establishes ten contemplations. As for the two contemplations of Yogācāra: first, the contemplation of mind-and-consciousness-only; second, the contemplation of the reality of tathatā. The Scripture on Skillful Means for Progressing Toward the Great Vehicle says: "If one cultivates faith and understanding based on the realm of the one reality, one should practice two kinds of paths of contemplation: first, the contemplation of mind-and-consciousness-only; second, the contemplation of the reality of tathatā. As for practicing the contemplation of mind-and-consciousness-only: at all times and in all places, following all actions produced by body, speech, and mind, one should observe them all and know that they are consciousness-only. Even regarding all objective realms, if the mind turns toward them in thought, one should observe and know them all, not letting the mind engage in neutral conditions without self-awareness. In thought-moment after thought-moment, one should observe everything: following whatever conditioned thoughts the mind has, one should make the mind follow those thoughts and cause the mind to know itself. Having known, [one realizes that] it is the inner mind itself that produces ideations and thoughts, not that all objective realms possess thought or conceptual distinction. That is, the inner mind itself produces views such as long and short, good and bad, right and wrong, gain and loss, decline and prosperity, existence and non-existence, and countless thoughts, while all objective realms have never had thought or given rise to conceptual distinction. One should know that all objective realms are themselves devoid of conceptual thought; therefore they are intrinsically neither long nor short, neither good nor bad, up to neither existing nor non-existing, separated from all characteristics. Observing all dharmas in this way, they are produced solely from mental ideation. If separated from the mind, not a single dharma or characteristic could see itself as having distinctions." As for the contemplation of the reality of tathatā: contemplating that the nature of mind is without arising and without ceasing, not abiding in seeing, hearing, perceiving, or knowing, forever free from all thoughts of conceptual distinction. As for the four contemplations of Huayan: this is based on the dharmadhātu of tathatā of the one mind; in terms of the distribution and perfect interpenetration of principle and phenomena, four kinds of dharmadhātu are established. In correspondene to these dharmadhātus, there are four kinds of gates of contemplation. As for these four gates of contemplation, dharmas are originally like this, so one contemplates in accordance with the dharmas, hence it is called 'contemplation': 1. The contemplation of phenomena, which means that delusion and awakening, cause and effect, defilement and purity are distinct. 2. The contemplation of principle, which means that self and dharmas are both empty, equal in a single characteristic. 3. The contemplation of the non-obstruction of principle and phenomena, which means that they pervade each other, conceal and reveal, complete and appropriate each other, unobstructed at the same time. 4. The contemplation of the non-obstruction of phenomena and phenomena, which means that observing phenomenal dharmas are merged through principle, they are mutually identical and mutually interpenetrating, endlessly layered without limit. If one relies on this unobstructed contemplation of the one mind, thought-moment after thought-moment is the Huayan dharmadhātu; thought-moment after thought-moment is the Vairocana dharmadhātu. The sūtra says: "If one accords with such practice of contemplation, one does not give rise to dualistic understanding regarding dharmas, and all buddhadharmas swiftly appear before one." As for the three contemplations of the Tiantai teaching: The Meaning of the Three Contemplations says: "A tube of three inches ensures the seasonal vapors do not decay; a gnomon of one foot can measure the morning sun. From this we know that for those who grasp the Way, could it ever be far away?"