宗鏡錄 38.7.2

38.7.2

如言一分從思生。 一分從師得。 即其文也。 或說離治一切惡。 我坐道場時。 不得一法。 實空拳誑小兒。 誘度於一切。 即其文也。 是為對治悉檀。 心破一切惡。 云何第一義悉檀。 心得見理。 如言心開意解。 豁然得道。 或說緣能見理。 如言須臾聞之。 即得究竟三菩提。 或說因緣和合得道。 駛馬見鞭影。 即得正路。 或說離能見理。 如言無所得。 即是得。 已是得無所得。 是名第一義四句見理。 何況心生三千法耶。 佛旨盡淨。 不在因緣共離。 即世諦。 是第一義諦也。 又四句俱皆可說。 說因亦是。 緣亦是。 共亦是。 離亦是。 若為盲人。 說乳若貝。 若粖。 若雪。 若鵠。 盲聞諸說。 即得解。 乳即世諦。 是第一義諦。 當知終日說。 終日不說。 終日不說。 終日說。 終日雙遮。 終日雙照。 即破即立。 即立即破。 經論皆爾。 天親龍樹。 內鑒冷然。 外適時宜。 各權所據。 而人師偏解。 學者局執。 遂興矢石。 各保一邊。 大乖聖道也。 若得此意。 俱不可說。 俱可說。 若隨便宜者。 應言無明法。 法性。 生一切法。 如眠法。 法心。 則有一切夢事。 心與緣合。 則三種世間。 三千相性。 皆從心起。 一性雖少而不無。 無明雖多而不有。 何者。 指一為多。 多非多。 指多為一一非少。 故名此心為不思議境也。 若解一心一切心。 一切心一心。 非一非一切。 乃至遍歷一切。 皆是不可思議境。 已上依台教所說。 今依華嚴無礙法界自性緣起。 說不思議境界者。 如華嚴入法界品中。 善財童子。 於毘盧遮那莊嚴藏大樓閣前。 五體投地。 暫時斂念。 思惟觀察。 以深信解大願力故。 入遍一切處智慧身平等門。 普現其身。 在於一切如來前。 一切菩薩前。 一切善知識前。 一切如來塔廟前。 一切如來形像前。 一切諸佛諸菩薩住處前。 一切法寶前。 一切聲聞辟支佛。 及其塔廟前。 一切聖眾福田前。 一切父母尊者前。 一切十方眾生前。 皆如上說。 尊重禮讚盡未來際無有休息。 等虛空。 無邊量故。 等法界。 無障礙故。 等實際。 遍一切故。 等如來。 無分別故。 猶如影。 隨智現故。 猶如夢。 從思起故。 猶如像。 示一切故。 猶如響。 緣所發故。 無有生。 遞興謝故。 無有性。 隨緣轉故。 又決定知一切諸報。 皆從業起。 一切諸果。 皆從因起。 一切諸業。 皆從習起。 一切佛興。 皆從信起。 一切化現諸供養事。 皆悉從於決定解起。 一切化佛。 從敬心起。 一切佛法。 從善根起。 一切化身。 從方便起。 一切佛事。 從大願起。 一切菩薩所修諸行。 從迴向起。 一切法界廣大莊嚴。 從一切智境界而起。 離於斷見。 知迴向故。 離於常見。 知無生故。 離無因見。 知正因故。 離顛倒見。 知如實理故。 離自在見。 知不由他故。 離自他見。 知從緣起故。 離邊執見。 知法界無邊故。 離往來見。 知如影像故。 離有無見。 知不生滅故。 離一切法見。 知空無生故。 知不自在故。 知願力出生故。 離一切相見。 入無相際故。 知一切法如種生芽故。 如印生文故。 知質如像故。 知聲如響故。 知境如夢故。 知業如幻故。 了世心現故。 了果因起故。 了報業集故。 了知一切諸功德法。 皆從菩薩善巧方便所流出故。 善財童子。 入如是智。 端心潔念。 於樓觀前。 舉體投地慇懃頂禮。 不思議善根。 流注身心。 清涼悅澤。 從地而起。 一心瞻仰。 目不暫捨。 合掌圍遶經無量匝。 作是念言。 此大樓閣。 是解空無相無願者之所住處。 是於一切法無分別者之所住處。 是了法界無差別者之所住處。 是知一切眾生不可得者之所住處。

Such as saying, 'One part arises from thinking; one part is obtained from a master'—that is its text. Or it is said that detachment cures all evils: 'When I sat at the bodhimaṇḍa, I did not attain a single phenomenon; truly, [like] an empty fist tricking a young child, I lured and delivered all [beings]'—that is its text. This is the remedial siddhānta: the mind destroys all evil. How is it that through the highest-truth siddhānta the mind comes to see the principle? It is like saying, 'The mind opened and the thought was liberated; suddenly he attained the Way.' Or it is said that conditions can see the principle, as in saying, 'Hearing it for a mere moment, one immediately attains ultimate sambodhi.' Or it is said that the harmony of causes and conditions brings attainment of the Way: 'A swift horse seeing the shadow of the whip immediately takes the right path.' Or it is said that detachment can see the principle, as in saying, 'Non-attainment is itself attainment; having attained non-attainment'—this is called seeing the principle through the four propositions of the highest truth. How much more so the mind producing the three thousand phenomena! The Buddha's intent is utterly pure: it does not reside in cause, condition, combination, or detachment. The conventional truth is itself the highest-truth truth. Furthermore, all four propositions may be stated: saying cause is correct; condition is also correct; combination is also correct; detachment is also correct. If for a blind person one describes milk as being like a conch, like flour, like snow, or like a crane, the blind person upon hearing these descriptions immediately gains understanding. Milk is the conventional truth; it is the highest-truth truth. One should know that speaking all day long is not speaking all day long, and not speaking all day long is speaking all day long. Negating both all day long is illuminating both all day long. Simultaneous refutation is simultaneous establishment; simultaneous establishment is simultaneous refutation. Sūtras and treatises are all like this. Vasubandhu and Nāgārjuna clearly discerned within and adapted externally to what was opportune, each relying on provisional [means]. Yet human teachers have developed biased understandings, and students hold narrow attachments, consequently raising arrows and stones, each clinging to one side, greatly deviating from the holy Way. If one understands this meaning, neither [set of propositions] can be stated, and both can be stated. If one accommodates convenience, one should say that the phenomenon of ignorance and the dharmatā produce all phenomena. Just as the phenomenon of sleep and the phenomenon of mind give rise to all dream events, when the mind unites with conditions, the three kinds of worlds and the three thousand characteristics and natures all arise from the mind. Although the one nature is small, it is not non-existent; although ignorance is manifold, it is not existent. Why is this? Pointing to the one as manifold, the manifold is not manifold; pointing to the manifold as one, the one is not small. Therefore this mind is named the inconceivable realm. If one understands that one mind is all minds, all minds are one mind, neither one nor all, and so on thoroughly traversing everything, all are the inconceivable realm. The above is stated according to the Tiantai teaching. Now, stating the inconceivable realm according to the self-nature dependent origination of the Huayan unimpeded dharmadhātu: as in the 'Entry into the Dharmadhātu' chapter of the Huayan [sūtra], the youth Sudhana, before the great upper tower of the adornment treasury of Vairocana, cast his five limbs to the ground, collected his thoughts for a moment, and contemplated and observed. By the power of deep faith and understanding and great vows, he entered the equal gate of the wisdom-body that pervades all places, and universally manifested his body before all tathāgatas, before all bodhisattvas, before all spiritual friends, before all tathāgata stupas and temples, before all tathāgata images, before the dwellings of all buddhas and bodhisattvas, before all Dharma jewels, before all śrāvakas and pratyekabuddhas and their stupas and temples, before the fields of merit of all holy assemblies, before all parents and elders, and before all sentient beings in the ten directions. In all cases, as stated above, he paid homage, bowed, and praised them without rest until the end of future time: equal to empty space, because of having no bounds; equal to the dharmadhātu, because of being unimpeded; equal to the limit of reality, because of pervading everything; equal to the Tathāgata, because of being without discrimination. They were like shadows, because they manifest in accordance with wisdom; like dreams, because they arise from thought; like images, because they display everything; like echoes, because they are emitted by conditions; without arising, because they alternately wax and wane; without nature, because they turn according to conditions. Furthermore, he definitely knew that all retributions arise from karma; all fruits arise from causes; all karmas arise from habituation; all Buddha-appearances arise from faith; all manifested offerings arise from decisive understanding; all manifested buddhas arise from a mind of veneration; all buddha-dharmas arise from roots of goodness; all transformation bodies arise from skillful means; all buddha-affairs arise from great vows; all practices cultivated by bodhisattvas arise from dedication; all the vast adornments of the dharmadhātu arise from the realm of all-knowledge. He was free from the view of annihilation, because he knew dedication; free from the view of eternalism, because he knew non-arising; free from the view of causelessness, because he knew the correct cause; free from the view of inversion, because he knew the true principle; free from the view of an autonomous creator, because he knew it does not come from another; free from the view of self and other, because he knew it arises from conditions; free from the view of grasping at extremes, because he knew the dharmadhātu is boundless; free from the view of coming and going, because he knew it is like a reflection; free from the view of existence and non-existence, because he knew it neither arises nor ceases; free from the view of all phenomena, because he knew they are empty and unarisen, because he knew they are not autonomous, and because he knew they are brought forth by vow-power; free from the view of all marks, because he entered the limit of marklessness; because he knew all phenomena are like a seed producing a sprout, and like a seal producing an impression; because he knew the substance is like an image; because he knew sound is like an echo; because he knew the realm is like a dream; because he knew karma is like an illusion; because he realized the world is manifested by the mind; because he realized fruits arise from causes; because he realized retributions gather from karma; and because he fully knew that all dharmas of merit and virtue flow forth from the skillful means of bodhisattvas. The youth Sudhana entered such wisdom, straightened his mind and purified his thoughts, and before the watchtower threw his whole body to the ground and earnestly paid homage. Inconceivable roots of goodness flowed into his body and mind, refreshing, cooling, and pleasing him. Arising from the ground, he single-mindedly gazed upward without looking away for even a moment, joined his palms, circumambulated it for immeasurable rounds, and made this thought: 'This great upper tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness; it is the dwelling place of those who make no discrimination regarding all phenomena; it is the dwelling place of those who realize that the dharmadhātu is without distinction; it is the dwelling place of those who know that all sentient beings are ungraspable.'