宗鏡錄 40.5

40.5

答。若以宗鏡示人。直至道場。疾證菩提。更無迂曲。法華經偈云。演暢實相義。開闡一乘法。廣導諸眾生。令速成菩提。如有頌云。行自境界中。獲得所應得。行他境界中。如魚墮陸地。是以若行自境內。如同己物。取復何難。若行他境中。即不自在。如王失國。似鳥離空。足可知之。此是千聖入道之門。諸佛證真之路。若有入者。一入全真。博地凡夫。位齊諸佛。法華經云。乘此寶乘。直至道場。可謂頓入頓超。諸乘匪。及以三乘之人。不知諸塵唯是識。故執心外實有境界。凡夫二乘。雖有發心趣向解脫。而猶計有生死可厭。涅槃可欣。不了唯心道理。若知一切法唯是識量。捨彼事識外計分別。既了唯心。趣理速疾。異前漸悟。故論云。速趣涅槃。又凡夫二乘。不覺賴耶。但依分別事識資持力故。而發心修行。以不達本故。向大菩提疎而且遠。故云漸也。菩薩既了賴耶本識。則依此識資持力故。而發心修行。以了本故。向大菩提親而且近。故云速也。此宗鏡中開示大意。唯論自心妙達。何待他文。為未薦者。假以文言。示令親悟。纔聞便入。目擊道存。故止觀云。直聞其言。病即除愈。如經云。佛告菩提樹神。過去有佛。名曰寶勝。滅後有長者。名曰持水。善知醫方。救諸病苦。持水有子。名曰流水。是時國內。天降災變。流水見已。自思惟言。我父年邁。不能至彼城邑聚落。便至父所。問醫方已。因得了知一切方術。遍至城邑。作如是言。我是醫師。我是醫師。善知方藥。療治一切。一切眾生。聞許治病。直聞是言。所患即除。此譬聞妙境。得入初住。以不思議境。本自圓成。長時顯現。上根纔覽。直進無疑。不待舉明。重加指示。如華嚴迴向品頌云。諸佛隨宜所作業。無量無邊等法界。智者能以一方便。一切了知無不盡。是以若入此宗鏡。己眼圓明。一一皆照。自心。決定不從他學。法藏而全開身聚。智燈而高挂靈臺。步步現無盡法門。念念成六波羅蜜。如首楞嚴三昧經云。佛告堅意。菩薩。住首楞嚴三昧。六波羅蜜世世自知。不從他學。舉足下足。入息出息。念念常有。六波羅蜜。何以故。堅意。如是菩薩。身皆是法。行皆是法。堅意。譬如有王。若諸大臣。百千種香。擣以為末。若有人來索中一種。不用餘香共相熏雜。堅意。如是百千種眾香末中。可得一種不雜餘不。不也世尊。堅意。是菩薩以一切波羅蜜熏身心故。於念念中。常生六波羅蜜。堅意。菩薩云何於念念中。生六波羅蜜。堅意。是菩薩一切悉捨。心無貪著。是檀波羅蜜。心善寂滅。畢竟無惡。是尸波羅蜜。知心盡相。於諸塵中而無所傷。是羼提波羅蜜。勤觀擇心。知心離相。是毘梨耶波羅蜜。畢竟善寂。調伏其心。是禪波羅蜜。觀心知心。通達心相。是般若波羅蜜。堅意。菩薩住首楞嚴三昧。如是法門。念念皆有六波羅蜜。

Answer: If one shows people by means of the mirror of the source, they go straight to the bodhimaṇḍa and swiftly realize bodhi without any further detours. A verse in the Lotus Sūtra says: "Expounding and clarifying the meaning of the real mark, / Opening and revealing the ekayāna Dharma, / Widely guiding all sentient beings, / Causing them to quickly achieve bodhi." As a verse says: "Walking in one's own sphere, / One obtains what should be obtained; / Walking in another's sphere, / One is like a fish fallen onto dry land." Therefore, if one walks within one's own sphere, it is just like one's own possessions—what difficulty could there be in taking them? If one walks in another's sphere, one is not at ease, like a king losing his realm, or like a bird separated from the open sky; this is quite evident. This is the gate through which a thousand sages enter the Path, and the road along which all buddhas verify reality. If someone enters it, upon a single entry all is fully real; ordinary persons on the common ground become equal in status to all buddhas. The Lotus Sūtra says: "Riding on this jeweled vehicle, / One goes straight to the bodhimaṇḍa." It can truly be called sudden entry and sudden transcendence, beyond the reach of the various vehicles. Because people of the three vehicles do not know that the various dusts are only consciousness, they cling to real spheres existing outside mind. Although ordinary persons and those of the two vehicles make the resolve and aspire toward liberation, they still consider that saṃsāra is to be reviled and nirvāṇa is to be rejoiced in; they do not comprehend the principle of mind-only. If one knows that all phenomena are merely the measure of consciousness, one abandons the external imputations and discriminations of that phenomenal consciousness; having comprehended mind-only, one swiftly approaches the principle, which differs from the previous gradual awakening. Hence the treatise says: "Swiftly approaching nirvāṇa." Furthermore, ordinary persons and those of the two vehicles are unaware of the ālayavijñāna; relying solely on the supporting power of the discriminating phenomenal consciousness, they make the resolve and cultivate practice. Because they do not penetrate the source, they are alienated and distant from great bodhi; hence this is called gradual. Once the bodhisattva has comprehended the fundamental consciousness, the ālayavijñāna, they rely on the supporting power of this consciousness to make the resolve and cultivate practice. Because they comprehend the source, they are intimate with and close to great bodhi; hence this is called swift. The great intent revealed in this mirror of the source discusses only the wondrous comprehension of one's own citta; why wait for other texts? For those who have not yet recognized it, words and phrases are borrowed to show it and cause them to awaken intimately; as soon as they hear it, they enter—the Path is present before their very eyes. Therefore the Zhiguan says: "Upon directly hearing these words, the sickness was immediately cured." As a sūtra says: "The Buddha told the deity of the bodhi tree: In the past there was a buddha named Ratnottama. After his passing there was an elder named Jaladhara, who was well versed in medical recipes and saved people from various sufferings of illness. Jaladhara had a son named Jalavāhana. At that time, disasters and anomalies fell from heaven in that realm. Having seen this, Jalavāhana reflected to himself: 'My father is advanced in years and cannot travel to those cities and villages.' He then went to his father's dwelling, and after inquiring about medical methods, he came to understand all techniques. Going throughout the cities, he spoke these words: 'I am a physician, I am a physician, well versed in prescriptions and medicines, healing all!' When all sentient beings heard him promise to treat their illnesses, upon directly hearing these words, their afflictions were immediately cured." This is an analogy for hearing the wondrous sphere and gaining entry into the first abidance. Because the inconceivable sphere is fundamentally fully accomplished and ever manifest, superior roots need only take one glance to advance straight ahead without doubt, without waiting to be prompted or given further instructions. As a verse in the Chapter on Dedication of the Avataṃsaka Sūtra says: "Whatever deeds the buddhas perform according to what is appropriate / Are measureless, boundless, and equal to the dharmadhātu. / A wise person, through a single expedient means, / Can completely comprehend all of them without remainder." Therefore, if one enters this mirror of the source, one's own eye becomes completely luminous, illuminating each and every thing as one's own citta, determined never to learn from another. The treasury of the Dharma fully unfolds within the aggregate of one's body; the lamp of wisdom hangs high upon the spiritual platform. Step by step, inexhaustible Dharma gates are manifested; thought after thought, the six pāramitās are accomplished. As the Śūraṅgamasamādhisūtra says: "The Buddha told Dṛḍhamati: Bodhisattvas dwelling in the Śūraṅgama Samādhi know the six pāramitās naturally from lifetime to lifetime without learning from another. Raising a foot or lowering a foot, breathing in or breathing out, thought after thought, they constantly have the six pāramitās. Why is this? Dṛḍhamati, such bodhisattvas' bodies are all Dharma; their conduct is all Dharma. Dṛḍhamati, it is like a king or his ministers pounding hundreds of thousands of perfumes into a powder. If someone came asking for one particular scent among them, not wishing to have it mingled and scented with other perfumes, Dṛḍhamati, among these hundreds of thousands of powdered perfumes, could one obtain a single kind not mixed with the others? 'No, World-Honoured One.' Dṛḍhamati, because this bodhisattva perfumes body and citta with all pāramitās, in every thought they constantly produce the six pāramitās. Dṛḍhamati, how does a bodhisattva in every thought produce the six pāramitās? Dṛḍhamati, this bodhisattva gives up everything and their citta has no greedy attachment: this is dāna-pāramitā. Their citta is well stilled and ultimately without evil: this is śīla-pāramitā. They know the mark of the exhaustion of citta and suffer no harm amid the dusts: this is kṣānti-pāramitā. They diligently observe and select citta, knowing citta is free from marks: this is vīrya-pāramitā. They are ultimately well stilled, having subdued their citta: this is dhyāna-pāramitā. Observing citta they know citta and penetrate the marks of citta: this is prajñā-pāramitā. Dṛḍhamati, when a bodhisattva dwells in the Śūraṅgama Samādhi, in such Dharma gates they have the six pāramitās in every thought."