宗鏡錄 43.5.4

43.5.4

若悟自心。 即是正見。 離顛倒故。 楞伽經云。 心外見法。 名為外道。 若悟自心。 即是涅槃。 離生死故。 論云。 心外有法。 生死輪迴。 若了一心。 生死永絕。 若悟自心。 即是實相。 離虛妄故。 法華經云。 唯此一事實。 餘二即非真。 若悟自心。 即是智城。 離愚癡故。 思益經云。 愚於陰界入。 而欲求菩提。 陰界入即是。 離是無菩提。 若悟自心。 即是寶洲。 具法財故。 華嚴論云。 寶洲在何處。 即眾生心是。 若悟自心。 即是最勝無所著處。 離住相故。 若心外立法。 則隨處生著。 法華經云。 拔出眾生。 處處貪著。 金剛經云。 若菩薩心不住法而行布施。 如人有目。 日光明照。 見種種色。 是知心目開明。 智日普照。 光吞萬像。 法界洞然。 豈更有一纖塵而作障翳乎。 如是則空心不動。 具足六波羅蜜。 何者。 若不見一塵。 則無所取。 若無所取。 亦無可與。 是布施義。 是大捨義。 故經云。 無可與者。 名曰布施。 如是則慳施同倫。 取捨平等。 不歸宗鏡。 何以裁之。 如一鉢和尚歌云。 慳時捨。 捨時慳。 不離內外及中間。 亦無慳。 亦無捨。 寂寂寥寥無可把。 又證道歌云。 默時說。 說時默。 大施門開無壅塞。 有人問我解何宗。 報道摩訶般若力。 又若不見一塵。 則無持無犯。 故云若覓戒三毒。 瘡痍幾時差。 辱境如龜毛。 忍心不可得。 精進心不起。 無法可對治。 內外心不生。 定亂俱無寄。 悉入無生忍。 皆成般若門。

If one awakens to one’s own citta, that is right view, because it is free from inversions. The *Laṅkāvatārasūtra* says: “Seeing dharmas outside the mind is called heterodoxy.” If one awakens to one’s own citta, that is nirvāṇa, because it is free from birth and death. A treatise says: “When there are dharmas outside the mind, there is the cycle of birth and death; if one understands the one mind, birth and death are severed forever.” If one awakens to one’s own citta, that is the true characteristic, because it is free from falsehood. The *Lotus Sūtra* says: “Only this one thing is real; the other two are not true.” If one awakens to one’s own citta, that is the City of Wisdom, because it is free from moha. The *Viśeṣacintibrahmaparipṛcchāsūtra* says: “Being ignorant regarding the aggregates, dhātus, and āyatanas, one yet wishes to seek bodhi; the aggregates, dhātus, and āyatanas are precisely it; apart from these, there is no bodhi.” If one awakens to one’s own citta, that is the treasure island, because it possesses the wealth of the Dharma. The *Huayan Treatise* says: “Where is the treasure island? It is precisely the minds of sentient beings.” If one awakens to one’s own citta, that is the supreme place of non-attachment, because it is free from the characteristic of abiding. If one posits dharmas outside the mind, then attachment arises wherever one is. The *Lotus Sūtra* says: “Pulling out sentient beings from their greedy attachments in all places.” The *Vajracchedikā-sūtra* says: “If a bodhisattva practices giving with a mind that does not abide in dharmas, it is like a person with eyes when the sunlight shines brightly, seeing various colors.” Thus we know that when the eye of the mind is opened and clear, the sun of wisdom shines everywhere, the light engulfs the myriad phenomena, and the dharmadhātu is completely illumined. How could there still be even a single fine speck of dust to serve as an obscuration? In this way, then, the empty mind is unmoved and complete with the six pāramitās. Why is this? If one does not see a single speck of dust, there is nothing to grasp; if there is nothing to grasp, there is also nothing to give: this is the meaning of giving (dāna), this is the meaning of great renunciation. Therefore a sūtra says: “To have nothing to give is named giving.” In this way, stinginess and giving are of the same kind, and taking and abandoning are equal; if one does not return to the Mirror of the Source, by what could this be determined? As the song of Master Yibo says: “In stinginess there is giving; in giving there is stinginess; not apart from the internal, the external, and the middle. There is neither stinginess nor giving; quiet and deserted, there is nothing to grasp.” Also, the *Song of Awakening to the Way* says: “In silence there is speaking; in speaking there is silence; the gate of great giving opens without obstruction. If someone asks me what source I understand, I report that it is the power of mahāprajñā.” Furthermore, if one does not see a single speck of dust, there is neither upholding nor violating [precepts]; therefore it is said: “If you seek precepts for the three poisons, when will the sores and wounds heal? Disgraceful conditions are like turtle hair; a mind of endurance cannot be found. The mind of energetic striving does not arise; there is no dharma to serve as a remedy. Internal and external minds do not arise; concentration and distraction both have nowhere to lodge.” All enter anutpattikadharmakṣānti; all become gates of prajñā.