宗鏡錄 44.3.5

44.3.5

或意消香界而入圓通。 或心開塵境而證法忍。 或入水觀而達性。 或審風力而悟宗。 或刺是疼痛而純覺遺身。 或了心無際而入佛知見。 或觀煖觸而成火光三昧。 或演法音而降伏魔怨。 當此大悟之時。 終不見有一境可生。 一言可執。 今只為迷性徇文。 背心求道者。 假以言說。 指歸自心。 從此一向內觀。 捨詮究理。 斯則豈不是因言悟道。 藉教明宗。 為此之人。 不無利益。 遂使初心學者。 信有所歸。 便能息外馳求。 迴光反照。 頓見自己。 了了明心。 如正飲醍醐親開寶藏。 方悟隨言之失。 深慚背己之愆。 故阿難等。 因世尊開示自性之後。 發自慶言。 消我億劫顛倒想。 不歷僧祇獲法身。 故能不動塵勞。 現身成佛。 祖佛言教。 有如是不可思議之力。 為是廣大無邊法利故。 所以具引全文佛語為證。 云何反有背己之言。 論文之誚乎。 若不觀心內證。 法律禪師等。 各有十種過患。 如像法決疑經云。 三師破壞佛法。 略各有十過。 一法師十過者。 一但外求文解。 而不內觀修心。 釋論云。 有論而無慧。 所說不應受。 二不融經息諍趣道。 但執己非他。 我慢自高。 不識見心苦集。 三不遵遺囑。 不依念處修道。 不依木叉住。 非佛弟子。 四經云。 非禪不慧。 偏慧不禪。 一翅一輪。 豈能遠運。 五法本無說。 說破貪求名利弘宣寧會聖旨。 六貴耳入口出。 何利於己。 經云。 如人數他寶。 自無半錢分。 無行而宣。 何利於他。 八又多加水乳。 無道之教。 教誤後生。 九四眾失真法利。 轉就澆漓。 十非但不能光顯佛法。 亦乃破於佛法也。 禪師十過者。 一經云。 假名阿練若。 納衣在空閑。 自謂行真道。 好說我等過。 二者。 恃行陵他。 不識戒取苦集煩惱。 三無慧修定。 盲禪無目。 寧出生死也。 四不遵遺囑。 不依念處修道。 不依木叉而住。 非佛弟子。 五無慧之禪。 多發鬼定。 生破壞佛法。 死墮鬼道。 六名利坐禪。 如扇提羅。 死墮地獄。 七設證得禪。 即墮長壽天難。 八如水乳。 禪教授學徒。 紹三塗種子。 九四眾不霑真法之潤。 轉就澆漓。 十非止不能光顯三寶。 亦乃破佛法也。 律師十過者。 一但執外律。 不識內戒。 故被淨名訶。 二執律名相。 諍計是非。 不識見心苦集。 三然戒定慧相資。 方能進道。 但律不慧不禪。 何能進道。 四弘在名譽。 志不存道。 果在三塗。 五不遵遺囑。 不依念處修道。 不依木叉而住。 六執律方便小教以為正理。 而障大道。 七師師執律不同。 弘。 則多加水乳。 八不依聖教傳授。 誤累後生。 九四眾不霑真法。 轉就澆漓。 十非止不能光顯三寶。 亦乃破佛法也。 是知若不觀心。 具如上之大失。 如大智度論云。 菩薩摩訶薩。 若欲不空食國中之施者。 當學般若波羅蜜。 又寶梁經云。 若學大乘佛法者。 受施主摶食。 如須彌山。 受施主衣。 可敷大地。 如不學者。 若未墮僧數。 十方無唾地處。 維摩經亦云。 敬學如師。 纔起學心。 便有為人天之分。 或聞宗鏡一句。 定成佛無疑。 故法華經云。 若有聞是法。 無一不成佛。 唯除未聞者。 盲冥不信人。 若已聞者。 皆是曩因。 既受衣珠。 曾親佛會。 不可放逸。 須志披尋。 忽遇緣差。 空無所得。 所以瑜伽論云。 不緩加行中。 又能如是勇猛精進。 謂我今定當趣證。 所應證得。 不應慢緩。 何以故。 我有多種橫死因緣。 所謂身中。 或風或熱。 或痰發動。 或所飲食。 不正消化。 住在身中。 或宿食病。 或為於外。 蛇蠍蚰蜒百足等類。 諸惡毒蟲之所䖧螫。 或復為人非人類等之所驚恐。 因斯夭沒。 於如是等諸橫死處。 恒常思惟。 修無常想。

Or their ideation ceased in the realm of fragrance and they entered complete penetration; or their citta opened at dust realms and they realized the dharma-patience; or they entered the contemplation of water and realized nature; or they examined the wind's power and awakened to the source; or [like one who realizes that] a thorn's prick is merely pain, with pure awareness they abandoned the body; or they understood that the citta is boundless and entered the vision and knowledge of the Buddhas; or they contemplated warmth and touch and accomplished the fire-radiance samādhi; or they proclaimed the dharma sound and subjugated māras and foes. At this moment of great awakening, they ultimately do not see a single realm that can arise or a single word that can be grasped. Now, solely for those who are confused about nature and follow texts, who turn their backs on their citta and seek the Way, we resort to words to point back to their own citta, so that from here on they may contemplate inward, abandon expressions, and investigate the truth. How then could this not be awakening to the Way through words, clarifying the source by relying on the teachings? For such persons, this is not without benefit. It thus enables beginning students to have a foundation for their faith, to cease their outward seeking, turn the light around to shine back, suddenly see themselves, and clearly understand their own citta—just like directly drinking pure ghee and in person opening a treasure house. Only then do they awaken to the fault of following words and feel deep shame at the error of turning their backs on themselves. Therefore, after the World-Honored One opened and revealed their self-nature, Ānanda and others gave voice to words of personal rejoicing: 'This eliminates my upside-down thoughts of a hundred million kalpas, / Without traversing asaṃkhyeyas I attain the dharmakāya.' Hence they were able, without stirring their dust-like afflictions, to become Buddhas in this very body. The teachings spoken by the ancestral masters and the Buddhas possess such inconceivable power. Because of such vast and boundless dharma benefits, we quote the Buddha's full words in their entirety as proof. How could there instead be words that turn their backs on oneself, or the ridicule of debating texts? If one does not contemplate the citta and realize internally, the masters of the Vinaya, the Dharma, and Chán each have ten kinds of faults. As the Sūtra on Resolving Doubts Concerning the Semblance Dharma says: 'The three types of masters destroy the Buddha-dharma, having in brief ten faults each. As for the ten faults of Dharma masters: First, they only seek textual understanding externally and do not contemplate internally to cultivate the citta. The Śāstra says: "If there is exposition without wisdom, what is said should not be accepted." Second, they do not integrate the sūtras to extinguish disputes and approach the Way, but merely grasp at their own views and reject others, arrogance lifting them high, not recognizing that the citta of views is suffering and its origination. Third, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa; they are not disciples of the Buddha. Fourth, a sūtra says: "Without dhyāna there is no wisdom; biased wisdom has no dhyāna; with only one wing or one wheel, how could one travel far?" Fifth, the Dharma is originally without explanation; if one preaches to overcome greed and seek fame and benefit in its propagation, how could one accord with the sage's intention? Sixth, they prize taking things into their ears and letting them out of their mouths—how does this benefit themselves? A sūtra says: "Like a man counting another's treasures, / Having not half a coin of his own." Proclaiming without practice, how does it benefit others? [Seventh,] again, they add much water to the milk, teaching a doctrine devoid of the Way, misleading younger students. Eighth, the four assemblies lose the benefit of the true Dharma, which becomes increasingly degraded. Ninth, not only can they not glorify the Buddha-dharma, they also destroy the Buddha-dharma. As for the ten faults of Chán masters: First, a sūtra says: "Falsely calling themselves araṇya-dwellers, / Wearing patchwork robes in open leisure, / Claiming to practice the true Way, / They delight in speaking of our faults." Second, relying on practice to mistreat others, they do not recognize the kleśas of suffering and origination in grasping at precepts. Third, cultivating concentration without wisdom, their blind dhyāna has no eyes; how could they escape birth and death? Fourth, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa; they are not disciples of the Buddha. Fifth, dhyāna without wisdom mostly produces demonic concentrations; in life they destroy the Buddha-dharma, and at death they fall into the realm of pretas. Sixth, they sit in dhyāna for fame and benefit, like Śāṇḍila; at death they fall into hell. Seventh, even if they realize dhyāna, they immediately fall into the misfortune of long-lived gods. Eighth, teaching students a dhyāna like water mixed with milk, they inherit the seeds of the three evil destinies. Ninth, the four assemblies do not receive the moisture of the true Dharma, which becomes increasingly degraded. Tenth, not only can they not glorify the Three Jewels, they also destroy the Buddha-dharma. As for the ten faults of Vinaya masters: First, they only grasp at external vinaya and do not recognize internal precepts; thus they are rebuked by Vimalakīrti. Second, they grasp at the names and marks of the vinaya, disputing right and wrong, not recognizing that the citta of views is suffering and its origination. Third, precept, concentration, and wisdom assist one another, only then can one advance on the Way; with only vinaya and neither wisdom nor dhyāna, how could one advance on the Way? Fourth, their propagation lies in fame, their intent does not abide in the Way, and their retribution lies in the three evil destinies. Fifth, they do not follow the bequeathed instructions, do not cultivate the Way relying on the applications of mindfulness, and do not abide by the prātimokṣa. Sixth, they grasp at the vinaya's expedient, lesser teachings as the definitive truth, thereby obstructing the Great Way. Seventh, different masters grasp at the vinaya differently; in propagating it, they add much water to the milk. Eighth, they do not transmit according to the sage teachings, misleading and burdening later generations. Ninth, the four assemblies do not receive the true Dharma, which becomes increasingly degraded. Tenth, not only can they not glorify the Three Jewels, they also destroy the Buddha-dharma.' One should know that if one does not contemplate the citta, one will possess such great faults as described above. As the Mahāprajñāpāramitopadeśa says: 'If a bodhisattva-mahāsattva wishes not to eat the alms of the land in vain, he should train in the prajñāpāramitā.' The Ratnarāśisūtra also says: 'If one studies the Mahāyāna Buddha-dharma, receiving from donors a ball of food as large as Mount Sumeru, or receiving robes that could cover the great earth [is permissible]. If one does not study, then before being counted among the Saṅgha, throughout the ten directions there is not even a place where he may spit on the ground.' The Vimalakīrtisūtra also says: 'Revere learning as one does a teacher.' The moment a mind for learning arises, one already has a share in the realms of humans and gods. Or if one hears a single phrase of the Record of the Mirror of the Source, one will definitely become a Buddha without doubt. Therefore, the Lotus Sūtra says: 'If there are those who hear this Dharma, / Not one will fail to become a Buddha; / Except only those who have not heard it, / Blind and dark people who do not believe.' If they have already heard it, it is all due to past causes. Having already received the jewel in the robe and having once been close to the Buddha's assembly, one must not be negligent; one must diligently unfold and seek it. If one suddenly encounters contrary conditions, one will end up with nothing gained. Therefore the Yogācārabhūmiśāstra says: 'In unslackened application, one is moreover able to exert vigorous diligence in this way, saying: "I must now definitely advance toward realizing what ought to be realized; I should not be indolent or slow. Why? I face many kinds of causes and conditions for untimely death: namely, inside the body wind, heat, or phlegm may be stirred up, or the food and drink taken may not be properly digested and remain in the body, or there may be sickness from indigested food; or outside one may be bitten or stung by various fierce and poisonous creatures such as snakes, scorpions, house centipedes, and centipedes; or one may be frightened by humans, non-humans, and the like, and perish because of this." Regarding such occasions of untimely death, one constantly reflects and cultivates the thought of impermanence.