宗鏡錄 44.5.4

44.5.4

信戒精進。 倍更增多。 端坐治惡。 惡不能遣。 起已聞止。 散動破滅。 端坐即真。 真道不啟。 起已聞止。 豁如悟寂。 是為信行。 坐少聞多。 非都不思惟。 前作一向根性。 今作相資根性。 就相資中。 復論轉不轉。 亦有三十二安心。 化他相資。 亦有三十二安心。 合六十四。 合前為一百二十八安心也。 夫心地難安。 違苦順樂。 今隨其所願。 逐而安之。 譬如養生。 或飲或食。 適身立命。 養法身亦爾。 以止為飲。 以觀為食。 藥法亦兩。 或丸或散。 以除冷熱。 治無明病。 以止為丸。 以觀為散。 如陰陽法。 陽則風日。 陰則雲雨。 雨多則爛。 日多則燋。 陰如定。 陽如慧。 定慧偏者。 皆不見佛性。 八番調和。 貴在得意。 一種禪師。 不許作觀。 唯專用止。 引偈云。 思思徒自思。 思思徒自苦。 息思即是道。 有思終不覩。 又一師不許作止。 專在於觀。 引偈云。 止止徒自止。 昏闇無所以。 止止即是道。 觀觀得會理。 兩師各從一門入。 以己益。 教他。 學者。 不見意。 一向服乳。 漿猶難得。 況復醍醐。 若一向作解者。 佛何故種種說耶。 天不常晴。 醫不專散。 食不恒飯。 世間尚爾。 況出世耶。 今隨根隨病。 迴轉。 自行化他。 有六十四。 若就三番止觀。 即三百八十四。 又一心止觀。 復有六十四。 合五百一十二。 三悉檀。 是世間安心。 世醫所治差已。 復生。 一悉檀。 是出世安心。 如來所治。 畢竟不發。 世出世法。 互相成顯。 若離三諦。 無安心處。 若離止觀。 無安心法。 若心安於諦。 一句即足。 如其不安。 巧用方便。 令心得安。 一目之羅。 不能得鳥。 得鳥者。 羅之一目耳。 眾生心行。 各各不同。 或多人同一心行。 或一人多種心行。 如為一人。 眾多亦然。 如為多人。 一人亦然。 須廣施法網之目。 捕心行之鳥耳。 如是委細。 種種安心。 利鈍齊收。 自他兼利。 若有聞者。 頂戴修行。

faith, morality, and vigor double and increase even more. Sitting upright to counteract evil, evil cannot be expelled; rising, having heard of stopping, scattering and agitation are destroyed. Sitting upright to approach the real, the real path does not open; rising, having heard of stopping, they openly awaken to quiescence. This is a faith-follower: sitting little and hearing much, though not without reflection at all. Previously, we treated the faculties as one-sided; now we treat the faculties as mutually assisting. Within this mutual assistance, we again discuss shifting and non-shifting, which also has thirty-two [ways of] pacifying the mind. Mutually assisting in transforming others also has thirty-two [ways of] pacifying the mind, totaling sixty-four; combined with the preceding, this makes one hundred and twenty-eight [ways of] pacifying the mind. Now, the mind-ground is difficult to pacify; it turns away from suffering and accords with pleasure. Now, in accordance with what is wished, one pursues it and pacifies it. For example, in nourishing life, one eats or drinks to adjust the body and establish life; nourishing the dharmakāya is also like this: taking stopping as drink and contemplation as food. Medicinal methods are also twofold: either pills or powders, to eliminate cold and heat and treat the illness of ignorance, taking stopping as pills and contemplation as powders. Like the principle of yin and yang: yang is wind and sun, yin is clouds and rain. If rain is excessive, things rot; if sun is excessive, things scorch. Yin is like concentration, yang is like wisdom. Those who are biased in concentration and wisdom do not see the buddha-nature. The eight rounds of harmonization value grasping the meaning. One kind of meditation master does not permit contemplation, exclusively employing stopping, quoting the verse: 'Thinking, thinking, in vain one thinks oneself; / Thinking, thinking, in vain one suffers oneself. / Ceasing thought is precisely the Path; / If there is thought, in the end one does not behold [it].' Another master does not permit stopping, exclusively being in contemplation, quoting the verse: 'Stopping, stopping, in vain one stops oneself; / Dim and dark without cause. / Stopping, stopping is precisely the Path; / Contemplating, contemplating, one attains agreement with principle.' The two masters each entered through one gate, teaching others with what benefited themselves. Students do not see the meaning, and exclusively drink milk: even whey is difficult to obtain, how much more so ghee? If one took it exclusively, why would the Buddha have spoken in various ways? The sky is not always clear, physicians do not use powders exclusively, and food is not constantly rice. If the worldly is still like this, how much more so the supramundane? Now, according to faculties and illnesses, through shifts, self-practice and transforming others have sixty-four; if considered according to the three rounds of stopping and contemplation, there are three hundred and eighty-four; furthermore, the one-mind stopping and contemplation again has sixty-four, totaling five hundred and twelve. The three siddhāntas are worldly pacifications of the mind; what the worldly physician cures recurs after recovery. The one siddhānta is supramundane pacification of the mind; what the Tathāgata cures never recurs at all. Worldly and supramundane dharmas mutually complete and reveal each other. Apart from the three truths, there is no place to pacify the mind; apart from stopping and contemplation, there is no method for pacifying the mind. If the mind is pacified in truth, a single phrase is sufficient; if it is not pacified, skillfully employ expedients to make the mind attain peace. A net of a single mesh cannot catch a bird; what catches the bird is just one mesh of the net. The mental activities of sentient beings are each different: either many people have the same mental activity, or one person has multiple mental activities. As it is for one person, so it is for many; as it is for many, so it is for one person. One must broadly spread the meshes of the Dharma-net to catch the bird of mental activity. In such detail, various pacifications of the mind gather both sharp and dull, benefiting both self and others. If anyone hears this, they should uphold it on their crown and practice it.