宗鏡錄 36.32

36.32

答。防於起時理。須照。起不起俱照。照不照俱亡。亡不亡咸泯。泯不泯湛然。如是方成入空之觀。故云不見起照。起照宛然。如上所說諸觀門。一心之旨。義理昭彰。解雖分明。行須冥合。因解成行。行成解絕。不可一向執解。背道述宗。行解相應。方明宗鏡。如首楞嚴經所明。全為見性修行。不取多聞知解。所以如來。訶阿難言。非汝歷劫辛勤證修。雖復憶持十方如來十二部經清淨妙理。如恒河沙。只益戲論。汝雖談說因緣自然。決定明了。人間稱汝多聞第一以此積劫多聞熏習。不能免離摩登伽難。乃至阿難白佛言。世尊。我今雖承如是法音。知如來藏妙覺明心。遍十方界。含育如來十方國土。清淨寶嚴妙覺王剎。如來復責多聞無功。不逮修習。我今猶如旅泊之人。忽蒙天王賜與華屋。雖獲大宅。要因門入。唯願如來。不捨大悲。示我在會。諸蒙闇者。捐捨小乘。畢獲如來無餘涅槃。本發心路。令有學者。從何攝伏。疇昔攀緣。得陀羅尼。入佛知見。是以佛告阿難。汝常聞我毘柰耶中。宣說修行三決定義。所謂攝心為戒。因戒生定。因定發慧。是則名為三無漏學。阿難。云何攝心。我名為戒。若諸世界六道眾生。其心不婬。則不隨其生死相續。汝修三昧本出塵勞。婬心不除。塵不可出。縱有多智禪定現前。如不斷婬。必落魔道。上品魔王。中品魔民。下品魔女。乃至汝以婬身求佛妙果。縱得妙悟。皆是婬根。根本成婬。輪轉三塗。必不能出。如來涅槃。何路修證。必使婬機。身心俱斷。斷性亦無。於佛菩提。斯可希冀。若不斷殺。修禪定者。譬如有人自塞其耳。高聲大叫求人不聞。此等名為欲隱彌露。若不斷偷。修禪定者。譬如有人水灌漏危欲求其滿。縱經塵劫。終無平復。若不斷大妄語者。如刻人糞為栴檀形。欲求香氣。無有是處。乃至造十習因。受六交報。十習因者。一者婬習。是故十方一切如來。色目行婬。同名欲火。菩薩見欲。如避火坑。二者貪習。是故十方一切如來。色目多求。同名貪水。菩薩見貪。如避瘴海。三者慢習。是故十方一切如來。色目我慢。名飲癡水。菩薩見慢。如避巨溺。四者瞋習。是故十方一切如來。色目瞋恚。名利刀劍。菩薩見瞋。如避誅戮。五者詐習。是故十方一切如來。色目姦偽。同名讒賊。菩薩見詐。如畏豺狼。六者誑習。是故十方一切如來。色目欺詐。同名劫殺。菩薩見誑。如踐蛇虺。七者怨習。是故十方一切如來。色目怨家。名違害鬼。菩薩見怨。如飲鴆酒。八者見習。是故十方一切如來。色目惡見。同名見坈。菩薩見諸虛妄遍執。如入毒壑。九者枉習。是故十方一切如來。色目怨謗。同名讒虎。菩薩見枉。如遭霹靂。十者訟習。交諠發於覆藏。是故十方一切如來。色目覆藏。同名陰賊。菩薩觀覆。如戴高山。履於巨海。六交報者。一者見報。二者聞報。三者嗅報。四者味報。五者觸報。六者思報。此六識造業。所招惡報。從六根出。各各招引惡果。臨終神識。墮無間獄。見受明暗二苦相。聞受開閉二苦相。嗅受通塞二苦相。味受吸吐二苦相。觸受合離二苦相。思受不覺覺知二苦相。一一受苦無量。具在經文。是以阿難已悟妙覺明心。知宗不昧。方乃重告善逝。密請修行。故知先悟後修。應須理行冥合。若但取一期知解。不慕進修。欲證究竟菩提。無有是處。故經云。縱得妙悟。皆是婬根。以生死根本不斷故。直須保護浮囊。方渡業海。如大涅槃經云。爾時海中有羅剎者。貪等煩惱各別現行。名一羅剎。全乞。喻索交合也。乞半。喻求摩觸也。三分之一喻索行事也。手許。喻共坐等也。微塵許。喻衣相觸也。若但破四重禁等者。合全乞浮囊也。破僧殘者。合乞其半也。犯偷蘭者。合三分之一也。犯捨墮及波逸提者。合乞手許也。二罪同篇。共合手許也。破突吉羅者。合乞微塵也。故知微細須持。方全戒體。如雖乞微塵之許。終壞浮囊。豈況全半乎。是以若犯此篇。其過尤重。非唯有障大道。不出塵勞。以惡業相酬。果牽地獄。十習因既作。六交報寧亡。皆是一念惡覺心生。顛倒想起。對境作因成之假。隨情運相續之心。不以智眼正觀。遂陷凡夫業道。雖則一期徇意。罔思萬劫沈身。是以一切如來同宣。審宜刻骨。十方菩薩皆懼。實可驚心。所以華嚴經云。爾時文殊師利菩薩。問法首菩薩言。佛子。如佛所說。若有眾生受持正法。悉能除斷一切煩惱。何故復有受持正法。而不斷者。隨貪瞋癡。隨慢隨覆。隨忿隨恨。隨嫉隨慳。隨誑隨諂。勢力所轉。無有離心。能受持法。何故復於心行之內。起諸煩惱。時法首菩薩。以頌答曰。佛子。善諦聽。所問如實義。非但以多聞。能入如來法。如人水所漂。懼溺而渴死。於法不修行。多聞亦如是。如人設美膳。自餓而不食。於法不修行。多聞亦如是。如人善方藥。自疾不能救。於法不修行。多聞亦如是。如人數他寶。自無半錢分。於法不修行。多聞亦如是。如有生王宮。而受餒與寒。於法不修行。多聞亦如是。如聾奏音樂。悅彼不自聞。於法不修行。多聞亦如是。如盲繢眾像。示彼不自見。於法不修行。多聞亦如是。譬如海船師。而於海中死。於法不修行。多聞亦如是。如在四衢道。廣說眾。好事。內自無實德。不行亦如是。大寶積經云。佛言。迦葉。若有趣菩薩乘善男子善女人等。適聞此法。不能生於如實深信。終不能得阿耨多羅三藐三菩提。何以故。由修學故證彼菩提。非不修學而能得證。若不修習得菩提者。猫兔等類。亦應證得無上菩提。何以故。不正行者。不能證得無上覺故。何以故。若不正行得菩提者。音聲言說。亦應證得無上菩提。作如是言。我當作佛。我當作佛。以此語故。無邊眾生應成正覺。永嘉集云。心與空相應。譏毀讚譽。何憂何喜。身與空相應。刀割香塗。何苦何樂。依報與空相應。施與劫奪。何得何失。心與空不空相應。愛見都忘。慈悲普救。身與空不空相應。內同枯木。外現威儀。依報與空不空相應。永絕貪求資財給濟。心與空不空非空非不空相應。實相初明。開佛知見。身與空不空非空非不空相應。一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。香臺寶閣。嚴土化生。是以若不斷四重深愆。欲求一乘妙果。如塞耳大叫。難免他聞。徒灌漏卮。終無滿日。又若所行非所說。所說非所行。心口自違。相應何日。似盲畫眾像。如聾奏樂音。但悅彼情。於己無益。故知。聞之不證。解之不行。雖處多聞寶藏。如王宮凍死。虛遊諸佛智海。猶水中渴亡。比況可知。應須改轍。不生慚悔。焉稱智乎。

Answer: To guard against the moment of arising, principle must illuminate. Arising and non-arising are both illuminated; illumination and non-illumination both perish; perishing and non-perishing are both obliterated; obliteration and non-obliteration are completely limpid. Only in this way is the contemplation of entering emptiness accomplished. Therefore it is said: 'One does not see arising and illuminating, yet arising and illuminating are vividly present.' As with all the gates of contemplation explained above, the purport of the one mind has an evident and clear principle. Although understanding is distinct, practice must secretly unite with it. Due to understanding, practice is accomplished; when practice is accomplished, understanding is severed. One must not solely cling to understanding, turning one's back on the Way and talking of the source. Only when practice and understanding correspond with each other is the mirror of the source made clear.

As explained in the Śūraṅgamasūtra, it is entirely for the sake of seeing the nature and cultivating practice, and does not accept [merely] extensive learning, intellectual knowledge, and understanding. Therefore, the Tathāgata reproved Ānanda, saying:
'This is not your own arduous realization and cultivation through successive kalpas. Even though you memorized and retained the pure, wonderful principles of the twelve divisions of scriptures of the Tathāgatas of the ten directions, as numerous as the sands of the Ganges, it only adds to conceptual proliferation. Although you have expounded upon causes, conditions, and spontaneity with definitive clarity, and the people of the world praise you as foremost in extensive learning, because of the habituation of this extensive learning accumulated over kalpas, you were unable to escape the disaster with Mātaṅgī.'

And further, Ānanda addressed the Buddha, saying:
'World-Honoured One, although I have now received such Dharma sounds and know that the wonderful, enlightened, and luminous mind of the tathāgatagarbha pervades the realms of the ten directions, containing and nurturing the lands of the Tathāgatas of the ten directions, the pure, precious, adorned realms of the Wonderful Enlightenment King, the Tathāgata has again reproved extensive learning as being without merit and not reaching cultivation. I am now like an itinerant wanderer who is suddenly granted a magnificent palace by a heavenly king; although I have obtained a great mansion, I must enter through the door. I only wish that the Tathāgata, not relinquishing his great compassion, will show those of us in the assembly who are benighted how to abandon the Hīnayāna and definitively attain the Tathāgata's nirvāṇa without remainder, the path of original aspiration; and cause those who still have training to know from where to subdue past conditioned clingings, obtain dhāraṇī, and enter the Buddha's knowledge and vision.'

Therefore, the Buddha told Ānanda:
'You have constantly heard me expound in the Vinaya the three definitive meanings of cultivation. Namely: collecting the mind constitutes the precepts; based on precepts, concentration arises; based on concentration, wisdom develops. These are called the three undefiled studies. Ānanda, why is collecting the mind termed by me the precepts? If living beings of the six destinies in the worlds do not have lustful minds, they will not follow the continuity of birth and death. When you cultivate samādhi, it is fundamentally to escape the dust and toil. If the lustful mind is not eradicated, the dust cannot be escaped. Even if one has much wisdom and dhyāna-concentration manifests before one, if one does not sever lust, one will surely fall into the demonic ways: superior grade, demon kings; middle grade, demon subjects; lower grade, demon women.'

And further:
'If you seek the wonderful fruit of Buddhahood with a lustful body, even if you attain wonderful awakening, it is entirely rooted in lust. With lust as the root, you will transmigrate through the three wretched paths and definitely be unable to escape. By what path could the Tathāgata's nirvāṇa be cultivated and realized? You must cause the propensity for lust to be severed in both body and mind, such that even the nature of severing does not exist. Only then can you hope for the Buddha's bodhi. If one cultivates dhyāna-concentration without severing killing, it is like someone plugging their own ears and shouting at the top of their voice, expecting others not to hear. These are termed wishing to conceal it while revealing it all the more. If one cultivates dhyāna-concentration without severing stealing, it is like someone pouring water into a leaky vessel seeking to fill it; even after passing through kalpas numerous as dust motes, it will never be filled to the brim. If one does not sever great false speech, it is like carving human feces into the shape of sandalwood, seeking its fragrance; this is impossible.'

And further:
'They create the ten causal habits and receive the six reciprocal retributions. As for the ten causal habits: First is the habit of lust. Therefore, all Tathāgatas of the ten directions designate the practice of lust with the same name: the fire of desire. Bodhisattvas regard desire as though avoiding a pit of fire. Second is the habit of greed. Therefore, all Tathāgatas of the ten directions designate seeking much with the same name: the water of greed. Bodhisattvas regard greed as though avoiding a miasmic ocean. Third is the habit of pride. Therefore, all Tathāgatas of the ten directions designate self-pride with the name drinking the water of delusion. Bodhisattvas regard pride as though avoiding a vast drowning. Fourth is the habit of anger. Therefore, all Tathāgatas of the ten directions designate anger and resentment with the name sharp knives and swords. Bodhisattvas regard anger as though avoiding execution. Fifth is the habit of deceit. Therefore, all Tathāgatas of the ten directions designate treachery and falsity with the same name: slanderous bandits. Bodhisattvas regard deceit as though fearing jackals and wolves. Sixth is the habit of fraud. Therefore, all Tathāgatas of the ten directions designate cheating and dishonesty with the same name: robbery and murder. Bodhisattvas regard fraud as though stepping on vipers and serpents. Seventh is the habit of enmity. Therefore, all Tathāgatas of the ten directions designate enemies with the name harm-bringing ghosts. Bodhisattvas regard enmity as though drinking poisoned wine. Eighth is the habit of views. Therefore, all Tathāgatas of the ten directions designate evil views with the same name: pit of views. Bodhisattvas regard all false, pervasive attachments as though entering a poisonous ravine. Ninth is the habit of framing. Therefore, all Tathāgatas of the ten directions designate spiteful defamation with the same name: slanderous tigers. Bodhisattvas regard framing as though being struck by a thunderbolt. Tenth is the habit of litigation. Mutual clamour arises from concealment. Therefore, all Tathāgatas of the ten directions designate concealment with the same name: hidden bandits. Bodhisattvas regard concealment as carrying a high mountain while treading a vast ocean.'

'As for the six reciprocal retributions: First is the retribution of seeing; second is the retribution of hearing; third is the retribution of smelling; fourth is the retribution of tasting; fifth is the retribution of touching; sixth is the retribution of thinking. The evil karma generated by these six consciousnesses produces evil retributions that emerge from the six sense faculties, each inviting evil fruits. At the end of life, the spiritual consciousness falls into the Avīci hell. In seeing, one undergoes the two painful marks of light and darkness; in hearing, one undergoes the two painful marks of open and closed; in smelling, one undergoes the two painful marks of unblocked and obstructed; in tasting, one undergoes the two painful marks of swallowing and vomiting; in touching, one undergoes the two painful marks of conjunction and disjunction; in thinking, one undergoes the two painful marks of unconsciousness and conscious awareness. Each undergoes measureless suffering, as fully detailed in the scripture.'

Therefore, Ānanda had already awakened to the wonderful, enlightened, and luminous mind, and knew the source without delusion; only then did he address the Sugata once more, secretly requesting [the method of] cultivation. Thus we know that after prior awakening comes cultivation: principle and practice must secretly unite. If one merely adopts temporary intellectual understanding and does not aspire to advance in cultivation, wishing to realize ultimate bodhi is impossible. Hence the scripture says: 'Even if you attain wonderful awakening, it is entirely rooted in lust,' because the fundamental root of birth and death has not been severed. One must strictly protect the floating floatation-bag; only then can one cross the ocean of karma.

As the Mahāparinirvāṇasūtra states: At that time, there was a rākṣasa in the ocean. (The separate manifestations of kleśas such as greed are each termed a rākṣasa.) 'Begging for the whole' is a metaphor for demanding sexual intercourse. 'Begging for half' is a metaphor for seeking touching. 'One-third' is a metaphor for demanding acts [of intimacy]. 'A hand's measure' is a metaphor for sitting together, and so on. 'A dust-mote's measure' is a metaphor for robes touching. Breaking the four major prohibitions and so on corresponds to begging for the entire floatation-bag. Breaking a saṃghāvaśeṣa corresponds to begging for half. Committing a sthūlātyaya corresponds to one-third. Committing a nihsargika-prāyaścittika or a prāyaścittika corresponds to begging for a hand's measure. (These two transgressions belong to the same category and together correspond to a hand's measure.) Breaking a duṣkṛta corresponds to begging for a dust-mote. Therefore we know that even the most subtle must be upheld to keep the substance of the precepts intact. Just as even if one begs for merely a dust-mote's measure, the floatation-bag is ultimately ruined—how much more so for the whole or the half! Therefore, if one violates this category, the fault is especially severe. Not only does it obstruct the Great Path and prevent escape from dust and toil; because evil karma is repaid, its retribution drags one into hell. Once the ten causal habits are formed, how could the six reciprocal retributions be avoided?

All of these arise from a single thought of an evil, conscious mind producing inverted thoughts: confronting objects, one fabricates causes and conditions into provisional constructs; following feelings, one sets in motion a continuous mind. Failing to contemplate correctly with the eye of wisdom, one sinks into the karmic paths of ordinary beings. Although one temporarily indulges the mind, one does not consider sinking down for ten thousand kalpas. Therefore, all Tathāgatas proclaim this in unison, and it ought truly to be etched into one's bones; all bodhisattvas of the ten directions dread it, and it should truly startle the heart.

Hence the Avataṃsakasūtra says: At that time, Mañjuśrī Bodhisattva asked Dharmacūḍa Bodhisattva:
'Son of the Buddha, as the Buddha has said, if any sentient beings uphold the true Dharma, they can completely eliminate and sever all kleśas. Why, then, are there still those who uphold the true Dharma yet do not sever them, but are swayed by the force of greed, anger, delusion, pride, concealment, wrath, hatred, jealousy, stinginess, deceit, and flattery, lacking a mind of renunciation, yet able to uphold the Dharma? Why do they still give rise to kleśas within their mental activities?'
At that time, Dharmacūḍa Bodhisattva replied in verse:
'Son of the Buddha, listen well and attentively / To the true meaning of your question. / It is not by extensive learning alone / That one can enter the Tathāgata's Dharma. / Like a person drifting in water / Who fears drowning and yet dies of thirst, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person preparing delicious food / Who starves himself without eating, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person skilled in prescriptions and medicines / Who cannot cure his own illness, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a person counting another's treasures / Without having half a coin of his own, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like one born in a royal palace / Who yet suffers from hunger and cold, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a deaf person playing music / Pleasing others without hearing it himself, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a blind person painting many images / Showing them to others without seeing them himself, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like a ship's captain on the sea / Who nonetheless dies in the sea, / For one who does not cultivate the Dharma, / Extensive learning is just like this. / Like expounding at the crossroads / Extensively on many good things, / Yet having no real virtue within oneself, / Lacking practice is just like this.'

The Mahāratnakūṭasūtra says: The Buddha said:
'Kāśyapa, if good men or good women who aspire to the Bodhisattva Vehicle, upon hearing this Dharma, are unable to produce such true and deep faith, they will ultimately be unable to attain anuttarā samyaksaṃbodhi. Why? Because it is through cultivation and study that bodhi is realized, not through non-cultivation and non-study that it can be realized. If bodhi could be attained without cultivation and study, then creatures like cats and rabbits should also realize unexcelled bodhi. Why? Because those without correct practice cannot realize unexcelled enlightenment. Why? If bodhi could be attained without correct practice, then through vocal sounds and speech one should also realize unexcelled bodhi, saying such words as: "I shall become a Buddha! I shall become a Buddha!" By virtue of these words, boundless sentient beings should achieve correct enlightenment.'

The Yongjia ji says:
'When the mind corresponds with emptiness, what sorrow or joy is there in censure, slander, praise, or acclaim?
When the body corresponds with emptiness, what pain or pleasure is there in knife-slashes or fragrant ointments?
When the circumstantial retribution corresponds with emptiness, what gain or loss is there in bestowing or plundering?
When the mind corresponds with emptiness and non-emptiness, attachment and views are completely forgotten, and compassion universally rescues.
When the body corresponds with emptiness and non-emptiness, inside it is like withered wood, while outside it displays majestic deportment.
When the circumstantial retribution corresponds with emptiness and non-emptiness, greedy seeking is forever cut off, yet material wealth is provided to aid others.
When the mind corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, the true mark first becomes clear, opening the Buddha's knowledge and vision.
When the body corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, entering correct reception in one dust-mote, samādhis arise in all dust-motes.
When the circumstantial retribution corresponds with emptiness, non-emptiness, neither-emptiness, and neither-non-emptiness, incense terraces and precious pavilions adorn the lands and transform living beings.'

Therefore, if one does not sever the four major grave transgressions yet seeks the wonderful fruit of the Ekayāna, it is like plugging one's ears and shouting loudly, which can hardly prevent others from hearing; or in vain pouring into a leaky flagon, which will never see a day of being filled. Furthermore, if what one practices is not what one speaks, and what one speaks is not what one practices, mind and mouth contradict each other—when will there be correspondence? It is like a blind person painting many images, or a deaf person playing musical sounds: it only pleases the sentiments of others, but is of no benefit to oneself. Thus we know: hearing it without realizing it, understanding it without practicing it—though residing in the treasure storehouse of extensive learning, one is like someone freezing to death in a royal palace; wandering in vain in the ocean of wisdom of all Buddhas, one is like dying of thirst in the water. From these analogies it can be known: one must change course. If one does not give rise to shame and repentance, how can one be called wise?