宗鏡錄 40.13.3

40.13.3

歸前所有一切修行三昧諸行。 皆是無常。 不成上善。 以未究竟故。 如經云。 佛言。 善男子。 雖修一切契經諸定。 未聞如是大涅槃經。 咸言一切悉是無常。 聞是經已。 雖有煩惱。 如無煩惱。 即能利益一切人天。 何以故。 曉了己身有佛性故。 是名為常。 復次善男子。 譬如眾流。 皆歸于海。 一切契經諸定三昧。 皆歸大乘大涅槃經。 何以故。 究竟善說有佛性故。 所以纔知。 有佛性。 自然解行相應。 如結網而終是取魚。 裹糧而必須前進。 如云。 若唯解而無行。 同沙井之非潤。 專虛而不實。 似空雲而無雨。 是以此錄。 全為修習菩薩道。 圓滿普賢門。 遂乃廣集了義金文。 先德遺旨。 皆令信順。 與道相應。 該括始終。 自他兼利。 以真如一心。 性無盡故。 法爾如是順性而行。 無有匱息。 自然圓滿。 一切智慧。 一切慈悲。 一切三昧。 一切神通。 一切行願。 一切因果。 一切理事。 一切權實。 一切行布。 一切圓融。 所以華嚴論云。 經明。 法雲地菩薩。 隨心念力。 廣大微細。 自他相入。 一多大小。 互參。 神通。 德用自在。 皆隨自心念所成故。 如一切眾生作用境界。 皆是自心執業所成。 人天地獄畜生餓鬼善惡等報果。 一依心造。 如此十地菩薩。 以無作法身大智之力。 隨所心念。 莫不十方一時自在。 皆悉知見。 以普光明智為體。 為智體無依。 稱性遍周法界。 與虛空量等。 周滿十方世界。 以無性智。 大用隨念。 以不忘失智。 隨念皆成。 以具總別同異。 成壞俱作。 以廣狹大小自在智。 化通無礙。 以與一切眾生同體智。 能變一切眾生境界。 純為淨土之剎。 以自他無二智。 一身而作多身。 多身而作一身。 以法身無大小。 離量之智。 能以毛孔廣容佛剎。 以等虛空無邊無方之智。 而一念現生。 滿十方而無去來。 以如響智。 而能響應。 對現。 等眾生應。 形以是具足圓滿福德智。 而恒居妙剎。 常與一切眾生同居。 若非聖所加持力。 而眾生不見。 如華嚴經云。 佛子。 譬如有人。 以摩尼寶。 置色衣中。 其摩尼寶。 雖同衣色。 不捨自性。 菩薩摩訶薩。 亦復如是。 成就知慧。 以為心寶。 觀一切智。 普皆明現。 然不捨於菩薩諸行。 何以故。 菩薩摩訶薩。 發大誓願。 利益一切眾生。 度脫一切眾生。 承事一切諸佛。 嚴淨一切世界。 安慰眾生。 深入法海。 為淨眾生界現大自在。 給施眾生。 普照世間。 入於無邊幻化法門。 不退不轉。 無疲無厭。 佛子。 譬如虛空。 持眾世界。 若成若住。 無厭無倦。 無羸無朽。 無散無壞。 無變無異。 無有差別。 不捨自性。 何以故。 虛空自性。 法應爾故。 菩薩摩訶薩。 亦復如是。 立無量大願。 度一切眾生。 心無厭倦。 乃至佛子。 菩薩摩訶薩。 以此開示一切如來無差別性。 此是無礙方便之門。 此能出生菩薩眾會。 此法唯是三昧境界。 此能勇進入薩婆若。 此能開顯諸三昧門。 此能無礙普入諸剎。 此能調伏一切眾生。 此能住於無眾生際。 此能開示一切佛法。 此於境界皆無所得。 雖一切時演說開示。 而恒遠離妄想分別。 雖知諸法皆無所作。 而能示現一切作業。 雖知諸佛無有二相。 而能顯示一切諸佛。 雖知無色。 而演說諸色。 雖知無受。 而演說諸受。 雖知無想。 而演說諸想。 雖知無行。 而演說諸行。 雖知無識。 而演說諸識。 恒以法輪。 開示一切。 雖知法無生。 而常轉法輪。 雖知法無差別。 而說諸差別門。 雖知諸法無有生滅。 而說一切生滅之相。 雖知諸法無麁無細。 而說諸法麁細之相。 雖知諸法無上中下。 而能宣說最上之法。 雖知諸法不可言說。

…[if they do not] return to [the source], all previous practices, samādhis, and various disciplines are all impermanent and do not constitute superior good, because they are not yet ultimate. As the sūtra says: 'The Buddha said: "Good sons, although one may cultivate all the concentrations of the various sūtras, if one has not heard such a Great Nirvāṇa Sūtra, all declare that everything is impermanent. Having heard this sūtra, although one may have kleśas, it is as though one has no kleśas, and one is immediately able to benefit all humans and devas. Why is this? Because one clearly understands that one's own body possesses Buddha-nature; this is called permanent. Furthermore, good sons, just as all streams return to the ocean, so all concentrations and samādhis of the various sūtras return to the Mahāyāna Great Nirvāṇa Sūtra. Why is this? Because it ultimately and skillfully explains the existence of Buddha-nature."' Therefore, as soon as one knows there is Buddha-nature, understanding and practice naturally accord with one another. It is like knitting a net ultimately to catch fish, or packing provisions because one must march forward. As it is said: 'If there is only understanding without practice, it is like a dry sand well that provides no moisture; purely empty and unreal, it is like a rainless cloud in the sky.' Therefore, this record is entirely for cultivating the bodhisattva path and fulfilling the gate of Samantabhadra. Consequently, I have broadly gathered the golden texts of definitive meaning and the bequeathed teachings of past worthies, causing all to believe and accord, and to correspond with the Dao, encompassing beginning and end, and benefiting both self and others. Because the nature of the one mind of tathatā is inexhaustible, to act in accordance with this nature is naturally so, without deficiency or cessation. It naturally completes all wisdom, all compassion, all samādhis, all supernatural powers, all vows and practices, all causes and effects, all principle and phenomena, all provisional and real, all progressive stages, and all complete interpenetration. Therefore the Huayan lun says: 'The sūtra explains that the Bodhisattva of the Cloud of Dharma Ground, according to the power of citta's thought, whether vast or subtle, self and other mutually entering, one and many, great and small, mutually interpenetrating, has supernatural powers, virtues, and functions at free command, because they are all accomplished according to the thoughts of one's own citta. Just as the functional realms of all sentient beings are all formed by the clinging karma of their own cittas, and the retributive fruits of good and evil among humans, devas, narakas, animals, and hungry ghosts are entirely created in reliance on citta; so too the Bodhisattvas of the Ten Grounds, by the power of the great wisdom of the unconditioned dharmakāya, according to whatever they think in their citta, are completely sovereign in all ten directions simultaneously, and all know and see them. Taking the wisdom of universal illumination as their substance, because the substance of wisdom has no reliance, it accords with the nature and pervades the dharmadhātu, equal to the measure of empty space, filling the worlds of the ten directions. Through the wisdom of naturelessness, its great function follows thought; through the non-forgetful wisdom, all is accomplished according to thought; through possessing the universal and particular, identity and difference, integration and disintegration are simultaneously performed; through the sovereign wisdom of vast and narrow, great and small, its transformational power is unhindered; through the wisdom that shares the same substance with all sentient beings, it can transform all sentient beings' realms purely into pure land lands; through the non-dual wisdom of self and other, one body produces many bodies, and many bodies produce one body; through the wisdom beyond measure in which the dharmakāya has neither large nor small, it can broadly contain Buddha lands in a single pore; through the boundless and directionless wisdom that equals empty space, it manifests and appears in a single thought, filling the ten directions without coming or going; through the echo-like wisdom, it can respond like an echo, manifesting directly to equal the responses of sentient beings; through possessing this complete and consummate wisdom of merit, it constantly dwells in marvelous lands and always co-dwells with all sentient beings, yet unless by the power of a noble one's empowering sustainment, sentient beings cannot see it.' As the Huayan jing says: 'Disciples of the Buddha, it is like a person who places a maṇi jewel into colored garments: though the maṇi jewel takes on the color of the garments, it does not abandon its own nature. The bodhisattva-mahāsattva is also like this: having accomplished wisdom and taken it as the jewel of citta, contemplating all-knowledge, it universally and clearly appears, yet they do not abandon the various bodhisattva practices. Why is this? Because the bodhisattva-mahāsattva makes great vows to benefit all sentient beings, to liberate all sentient beings, to serve all Buddhas, to adorn and purify all worlds, to comfort sentient beings, to deeply enter the sea of Dharma, to manifest great sovereignty in order to purify the realms of sentient beings, to give to sentient beings, to universally illuminate the world, and to enter the boundless Dharma doors of illusory transformation, without retreating or turning back, without fatigue or weariness. Disciples of the Buddha, it is like empty space supporting all worlds: whether becoming or abiding, it has no weariness or fatigue, no weakness or decay, no dispersal or destruction, no change or difference, no diversity, and does not abandon its own nature. Why is this? Because the self-nature of empty space is inherently so. The bodhisattva-mahāsattva is also like this: establishing immeasurable great vows, liberating all sentient beings, their citta knows no weariness. …Furthermore, disciples of the Buddha, with this the bodhisattva-mahāsattva reveals the undifferentiated nature of all Tathāgatas. This is the unhindered gate of skillful means; this can give birth to assemblies of bodhisattvas; this Dharma is exclusively the realm of samādhi; this can courageously enter sarvajñatā; this can disclose and display all gates of samādhi; this can unhinderedly enter all lands; this can tame all sentient beings; this can abide at the limit of non-sentient beings; this can reveal all Buddha dharmas; this has nothing to attain in any realm. Although at all times expounding and revealing, it is constantly free from delusional conceptualisation; although knowing all dharmas are devoid of doing, it can manifest all actions; although knowing all Buddhas are devoid of dual marks, it can display all Buddhas; although knowing there is no rūpa, it expounds various rūpas; although knowing there is no vedanā, it expounds various vedanās; although knowing there is no saṃjñā, it expounds various saṃjñās; although knowing there is no saṃskāra, it expounds various saṃskāras; although knowing there is no vijñāna, it expounds various vijñānas; constantly turning the Dharma wheel to reveal everything to all; although knowing that dharmas are unborn, it constantly turns the Dharma wheel; although knowing that dharmas have no differences, it explains the various differential gates; although knowing that all dharmas have no arising and ceasing, it explains all characteristics of arising and ceasing; although knowing that all dharmas are neither coarse nor subtle, it explains the coarse and subtle characteristics of all dharmas; although knowing that all dharmas have no superior, middle, or inferior, it can proclaim the supreme Dharma; although knowing that all dharmas cannot be expressed in words…'