宗鏡錄 43.5.1

43.5.1

答。 此為未知者說。 不為已知者言。 為未行者言。 不為已行者說。 若已知已行之者。 則心迹尚亡。 何待言說。 今只為初學未知者。 己眼不開。 圓機未發。 須假聞慧。 以助初心。 為未行者。 但執依通。 學大乘語。 如蟲食木。 猶奴數錢。 乃至塵沙教門。 皆為此之二等。 因茲見諦。 如說而行。 且智慧之光。 如日普照。 多聞之力。 猶膏助明。 以劣解眾生。 從無始來。 受無量劫洞然之苦。 只為迷正信路。 失妙慧門。 狂亂用心。 顛倒行事。 何乃盲無智照。 翻嫌真實慧光。 貧闕法財。 更祛多聞寶藏。 如華嚴經云。 欲度眾生。 令住涅槃。 不離無障礙解脫智。 無障礙解脫智。 不離一切法如實覺。 一切法如實覺。 不離無行無生行慧光。 無行無生行慧光。 不離禪善巧決定觀察智。 禪善巧決定觀察智。 不離善巧多聞。 是以因聞顯心。 能辯決定觀察之禪。 因禪發起無行無生之慧。 因慧了達諸法如實之覺。 因覺圓滿無礙解脫之智。 斯皆全因最初多聞之力。 成就菩提。 若離此宗鏡。 別無成佛之門。 設有所修。 皆成魔外之法。 大智度論偈云。 有慧無多聞。 是不知實相。 譬如大暗中。 有目無所見。 多聞無智慧。 亦不知實相。 譬如大明中。 有燈而無目。 多聞利智慧。 是所說應受。 無聞無智慧。 是名人身牛。 且如有慧無多聞者。 況如大暗中。 有目而無所見。 雖有智眼。 而不能遍知萬法。 法界緣起諸識熏習等。 如處大暗之中。 一無所見。 是以實相遍一切法。 一切法即實相。 未曾有一法而出於法性。 若不遍知一切法。 則何由深達實相。 故云亦不知實相。 多聞無智慧者。 況如大明中。 有燈而無目。 雖有多聞記持名相。 而無自證真智。 圓解不發。 唯墮無明。 大信不成。 空成邪見。 如大明中。 雖有日月燈光。 無眼何由覩見。 雖聞如來寶藏。 一生傳唱。 聽受無疲。 己眼不開。 但數他寶。 智眼不發。 焉辯教宗。 如是之人。 故是不知實相。 聞慧具足。 方達實相之原。 聞慧俱無。 如牛羊之眼。 豈辯萬法性相總別之方隅耶。 夫學般若菩薩。 不可受人牛之誚。 紹佛乘大士。 寧甘墮蟲木之譏。 若乃智人。 應須三省。 是以未知心佛之寶。 甘處塵勞。 纔聞性覺之宗。 便登聖地。 如賢劫定意經云。 喜王菩薩。 宴坐七日。 過七日已。 詣佛啟請。 行何三昧。 能悉通達八萬四千諸度法門。 佛告喜王。 有三昧門。 名了諸法本。 菩薩行時。 便能通達諸度法門。 諸度法門者。 諸佛有三百五十功德。 一一德各修六度為因。 釋曰。 諸法本者。 即眾生心。 若隨善心。 成六度門。 若隨惡心。 作三塗道。 當樂土而為苦境。 皆是心成。 處地獄而變天堂。 悉由心轉。 或即剎那成佛。 或即永劫沈淪。 只在最初一念之力。 故云法無定相。 但隨人心。 如天意樹。 隨天意轉。 可謂變通立驗。 因果現前。 不動絲毫遍窮法界。 如牖隙之內。 觀無際之空。 似徑尺鏡中。 見千里之影。 有斯奇特。 昧者不知。 如見金為蛇。 誤執寶成礫。 故密嚴經偈云。 譬如殊勝寶。 野人所輕賤。 若用飾冕旒。 則為王頂戴。 如是賴耶識。 是清淨佛性。 凡位恒雜染。 佛果常保持。 如美玉在水。 苔衣所纏覆。 賴耶處生死。 習氣縈不現。 於此賴耶識。 有二取生相。 如蛇有二頭。 隨樂而同往。 賴耶亦如是。 與諸色相俱。 一切諸世間。 取之以為色。 惡覺者迷惑。 計為我我所。 若有若非有。 自在作世間。 賴耶雖變現。 體性恒甚深。 於諸無智人。 悉不能覺了。 是以若能覺了。 即察動心。 萬境萬緣。 皆從此起。 若心不動。 諸事寂然。 入如實門。 住。

Answer: This is spoken for those who do not yet know; it is not said for those who already know. It is said for those who have not yet practiced; it is not spoken for those who have already practiced. If they are persons who already know and have already practiced, then traces of the mind are already extinguished—what need would there be for spoken words? Now, it is solely for beginners who do not yet know, whose own eye is unopened and whose perfect potential has not yet unfolded, that one must rely on the wisdom derived from hearing to assist their initial aspiration; and for those who have not yet practiced, who merely cling to derived comprehension and learn the words of the Great Vehicle, like bugs eating wood or like slaves counting coins. Even the dust-and-sand-like teaching gates are all meant for these two classes of people. Thereby seeing the truth, they practice as taught. Moreover, the radiance of wisdom is like the sun shining everywhere; the power of much learning is like oil fueling the light. Because sentient beings of inferior understanding have, from the beginningless past, suffered the blazing torments of boundless kalpas solely through straying from the path of right faith and losing the gate of wondrous wisdom, employing their minds wildly and behaving erratically—why then, being blind and devoid of the illumination of wisdom, should they conversely disparage the true radiance of wisdom, or, being impoverished and lacking the wealth of the Dharma, further cast aside the treasure trove of much learning? As the Avataṃsakasūtra says: 'If one wishes to liberate sentient beings and cause them to abide in nirvāṇa, one does not depart from the unhindered wisdom of liberation. The unhindered wisdom of liberation does not depart from the true awakening to all dharmas as they are. The true awakening to all dharmas as they are does not depart from the radiance of wisdom that acts without action and without arising. The radiance of wisdom that acts without action and without arising does not depart from the wisdom of decisive contemplation skillful in dhyāna. The wisdom of decisive contemplation skillful in dhyāna does not depart from skillful, extensive learning.' Therefore, it is through hearing that the citta is revealed, enabling one to distinguish the dhyāna of decisive contemplation; through dhyāna one initiates the wisdom of non-action and non-arising; through wisdom one penetrates the awakening to all dharmas as they are; through awakening one perfects the unhindered wisdom of liberation. All of these depend entirely on the initial power of much learning to achieve bodhi. If one departs from this Mirror of the Source, there is no other gate to attaining Buddhahood; even if one has something practiced, it all becomes the teachings of Māra and outsiders. A verse in the Mahāprajñāpāramitopadeśa says: / 'To have wisdom without much learning / is to not know the true characteristic: / like in profound darkness / having eyes but seeing nothing. / To have much learning without wisdom / is also to not know the true characteristic: / like in broad daylight / having a lamp but having no eyes. / Much learning with sharp wisdom— / what such a one says should be accepted. / Having neither learning nor wisdom— / this is called an ox in human form.' / Now, one who has wisdom without much learning is compared to having eyes but seeing nothing in profound darkness: though possessing the eye of wisdom, one cannot comprehensively know the myriad dharmas—the dependent origination of the dharmadhātu, the perfuming of the various consciousnesses, and so forth—as if dwelling in profound darkness, utterly seeing nothing. For this reason, the true characteristic pervades all dharmas, and all dharmas are just the true characteristic; not a single dharma has ever departed from the dharmatā. If one does not comprehensively know all dharmas, by what means could one deeply penetrate the true characteristic? Hence it says: 'also to not know the true characteristic.' One who has much learning without wisdom is compared to having a lamp but having no eyes in broad daylight: though having much learning and retaining names and characteristics in memory, one lacks the true wisdom of personal realization; perfect understanding does not unfold, and one falls solely into avidyā; great faith is not established, vainly turning into wrong views. It is like being in broad daylight: though there is the light of the sun, moon, and lamps, lacking eyes, by what means could one see? Even if one hears of the Tathāgata's treasure trove, chanting and reciting it throughout life without weariness of hearing and receiving, if one's own eye is not open, one merely counts another's treasures; if the eye of wisdom does not open, how can one distinguish the source of the teachings? Such a person, therefore, does not know the true characteristic. Only when both hearing and wisdom are complete does one reach the origin of the true characteristic. If one is devoid of both hearing and wisdom, like the eyes of cattle and sheep, how could one distinguish the boundaries of the general and specific, the nature and characteristics of the myriad dharmas? A bodhisattva learning prajñā must not accept the reproach of being an ox in human form; a great being continuing the Buddha Vehicle, would they willingly submit to the ridicule of a bug eating wood? If one is a wise person, one must reflect three times. Therefore, not knowing the jewel of the mind-Buddha, one willingly dwells in the toil of the dusts; but as soon as one hears the source of the inherent awakening, one immediately ascends to the noble stages. As the Xianjie dingyi jing says: King of Joy Bodhisattva sat in quiet meditation for seven days; having passed the seven days, he went to the Buddha and inquired: 'Practicing what samādhi can one completely penetrate the eighty-four thousand Dharma gates of the pāramitās?' The Buddha told King of Joy: 'There is a samādhi gate named Understanding the Root of All Dharmas. When a bodhisattva practices it, they are able to penetrate all the Dharma gates of the pāramitās.' As for 'all the Dharma gates of the pāramitās': the Buddhas have three hundred and fifty merits, each and every merit having the cultivation of the six pāramitās as its cause. Explanation: The 'root of all dharmas' is just the citta of sentient beings. If it accords with a virtuous citta, it accomplishes the gates of the six pāramitās; if it accords with an unvirtuous citta, it makes the paths of the three destinies. Treating a pleasant realm as a state of suffering is entirely made by the citta; dwelling in hell and transforming it into a heavenly hall is wholly shifted by the citta. Either attaining Buddhahood in an instant, or sinking for eternal kalpas, depends solely on the power of the very first thought. Therefore it is said: 'Dharmas have no fixed characteristic, but merely follow the human citta.' Like the tree that responds to heavenly thoughts, turning according to heavenly wishes, its transformation can be said to show immediate proof, cause and effect appearing before one's eyes. Without moving a hair's breadth, it comprehensively fathoms the dharmadhātu—just like viewing boundless space through the crack of a window, or seeing a thousand-li reflection in a foot-wide mirror. Possessing such a marvel, the deluded do not know it, like seeing gold and taking it for a snake, or mistakenly grasping a jewel as gravel. Therefore, a verse in the Ghanavyūhasūtra says: / 'Just as an exquisite jewel / is held in contempt by a rustic, / yet if used to adorn the royal crown, / it is borne on the king's head; / just so is the ālayavijñāna: / it is the pure Buddha-nature. / In the station of ordinary beings it is ever defiled; / in the fruit of Buddhahood it is constantly preserved. / Like fine jade in water, / entangled and covered by moss, / the ālaya dwells in saṃsāra, / obscured by vāsanās and unmanifest. / In this ālayavijñāna, / there are the manifested marks of the two graspings; / like a snake with two heads, / it goes along with whatever it desires. / The ālaya is also like this, / occurring together with various forms and characteristics; / all the worlds / grasp it and consider it to be form. / Those of bad judgment are confused, / falsely conceiving it as self and mine; / whether existing or non-existing, / it freely makes the world. / Although the ālaya manifests transformations, / its essential nature is always profoundly deep; / among all people devoid of wisdom, / none can awaken to and understand it.' / Therefore, if one can awaken and understand, one will immediately perceive the moving citta: the myriad objects and myriad conditions all arise from this. If the citta does not move, all affairs are tranquil; entering the gate of true reality, one abides.