宗鏡錄 45.2.2

45.2.2

性空寂滅。 是空觀也。 此二不二色性難思。 中道觀也。 三無前後。 皆是一心。 上來無礙。 深妙難思。 始學之流。 如何趣入。 今當總結。 但能知事理無礙。 根境。 一如。 念慮不生。 自當趣入。 是以事中即理。 何曾有礙。 心外無境。 念自不生。 如是則入宗鏡之一心。 成止觀之雙運。 方能究竟定慧莊嚴。 自利利他。 圓無盡行。 又若心不安人。 在三界內。 未入止觀門。 非習學之者。 情牽萬境。 意起百思。 投五欲旋火之輪。 未曾略暇。 陷五濁狴牢之處。 何省暫離。 塵網千重。 密密而常籠意地。 愛繩萬結。 條條而盡繫情田。 聳高阜於慢山。 橫遮法界。 洶長波於貪海。 吞盡欲流。 若蟻聚蜂攢。 攀緣役役。 如鼠偷狗竊。 結搆營營。 八苦之焰長燒。 二死之河恒沒。 輪迴生滅。 苦惱縈纏。 皆是不能自安心耳。 今為於生死長夜。 無明塵勞。 三界大夢之中。 獨覺悟人。 割開愛網。 欲透苦原。 將求如來大寂滅樂者。 如前所述安心之門。 直下相應。 無先定慧。 定是自心之體。 慧是自心之用。 定即慧故。 體不離用。 慧即定故。 用不離體。 雙遮則俱泯。 雙照則俱存。 體用相成。 遮照無礙。 此定慧二法。 修行之要。 祖佛大旨。 經論同詮。 所以法華經云。 以禪定智慧力。 得法國土。 又云。 定慧力莊嚴。 以此度眾生。 華嚴經頌云。 眾生惑見恒隨縛。 無始稠林未除翦。 與志共俱心並生。 常相羈繫不斷絕。 但唯妄想非實物。 不離於心無處所。 禪定境排仍退轉。 金剛道滅方畢竟。 大涅槃經云。 定慧等學。 明見佛性。 又云。 先以定動。 後以智拔。 大智度論云。 禪定為父。 智慧為母。 能生一切導師。 又云。 以業力故入生死。 以定力故出生死。 故云禪非智無以窮其寂。 智非禪無以發其照。 何者。 謂禪無智。 但是事定。 若得智慧。 觀於心性。 即為上定。 若智不得禪。 乃為散善分別。 慧若有定。 如密室燈。 寂而能照。 離動分別。 成實慧故。 若定慧雙運。 動寂融通。 則念念入三昧之門。 寂寂運無涯之照。 如上種種開示。 種種證明。 如是調停。 如是剖析。 削繁簡要。 去偽存真。 以無數萬億諸方便門。 皆令一切含生。 盡入此宗鏡。 如囊中有寶。 不探示之。 誰有知者。 猶室中金藏。 未遇智人。 何由發掘。 若珠蔽內衣裏。 弗因親友所示。 爭致富饒。 似窮子之家珍。 非長者之誘引。 曷能承紹。 設或明了信入無疑。 更在當人。 剋己成辦。 鍊磨餘習。 直取相應。 一切時中。 不得忘照。 自量生熟。 各逐便宜。 此是修定時。 此是修慧時。 若掉散心。 須行三昧。 若惛沈意。 宜啟慧門。 若處見修位中。 此是行時。 非是證時。 若居究竟即內。 此是證時。 非是行時。 不可如二乘怱怱取證。 沈實際之海。 溺解脫之坑。 又不可傚無聞比丘。 妄指無生求昇反墜。 似苦行外道。 唯投見網。 期悟遭迷。 斯定慧門。 是真修路。 照宗門之皎日。 泛覺海之迅航。 駕大白牛車之二輪。 昇第一義天之兩翼。 等學而明見佛性。 莊嚴而可度眾生。 為法國土之王。 因茲二力。 出生死海之底。 全假雙修。 散妄亂而似風吹雲。 破愚闇而如日照世。 動邪見之深刺。 拔無明之厚根。 為大覺海之陰陽。 作寶華王之父母。 備一乘之基地。 堅萬行之垣牆。 以此相應。 能入宗鏡。 前據台教。 明五百番安心法門。 皆為逗機。 對病施藥。 今依祖教。 更有一門。 最為省要。 所為無心。 何者。 若有心則不安。 無心則自樂。 故先德偈云。 莫與心為伴。 無心心自安。 若將心作伴。 動即被心謾。 法華經云。 破有法王。

Nature is empty and tranquil—this is the contemplation of emptiness. These two are non-dual, and the nature of form is inconceivable—this is the contemplation of the Middle Way. The three have no before or after; they are all the one mind. The unobstructed nature [explained] above is profound, wondrous, and difficult to conceive; how can beginners enter into it? Now I shall summarize: if only one can know that phenomena and principle are unobstructed, and that the sense faculties and sense objects are unified as suchness, then thoughts will not arise, and one will naturally enter into it. Therefore, principle is present right within phenomena—how could there ever be any obstruction? Outside the mind there are no objects, so thoughts naturally do not arise. In this way, one enters into the one mind of the mirror of the source and achieves the dual practice of śamatha and vipaśyanā; only then can one consummate the adornment of concentration and wisdom, benefit oneself and benefit others, and complete inexhaustible practice. Moreover, if a person whose mind is not at peace remains within the triple realm, having not entered the gate of śamatha and vipaśyanā and not being one who trains and studies, their passions are pulled by the myriad objects and their mind gives rise to hundreds of thoughts. Flung into the firebrand wheel of the five desires, they never have a moment's leisure; sunken into the dungeon of the five turbidities, when have they ever briefly escaped? The dust-nets are thousandfold, densely and constantly cloaking the ground of the mind; the ropes of craving have ten thousand knots, strand upon strand binding the field of emotion completely. They rear high mounds upon the mountain of pride, horizontally blocking the dharmadhātu; they churn huge waves in the ocean of greed, swallowing whole the currents of desire. Like ants gathering and bees swarming, they toil incessantly in conditioning; like rats pilfering and dogs thieving, they scurry about plotting. The flames of the eight sufferings burn ceaselessly; they are ever submerged in the river of the two kinds of death. Transmigrating in birth and death, entangled in suffering and distress—all of this is simply because they cannot calm their own minds. Now, for the solitary awakened person amid the long night of birth and death, the defilements of ignorance, and the great dream of the triple realm, who wishes to cut open the net of craving, penetrate the origin of suffering, and seek the great tranquil bliss of the Tathāgata: directly accord with the gates of pacifying the mind as described above, without prioritizing concentration or wisdom. Concentration is the substance of one's own mind; wisdom is the function of one's own mind. Because concentration is wisdom, substance is not separate from function. Because wisdom is concentration, function is not separate from substance. When both are blocked, both disappear; when both illuminate, both are preserved. Substance and function mutually accomplish each other; blocking and illuminating are unobstructed. These two dharmas of concentration and wisdom are the essentials of cultivation, the great purport of the patriarchs and buddhas, equally expounded by the sūtras and treatises. Therefore, the Lotus Sūtra says: 'By the power of dhyāna-concentration and wisdom, one attains the realm of the Dharma.' It also says: 'Adorned with the power of concentration and wisdom, by this one delivers sentient beings.' A verse in the Avataṃsakasūtra says: 'Deluded views of sentient beings always follow and bind them; the beginningless dense forest has not been cut away. Arising together with volition and born alongside the mind, they constantly shackle each other without interruption. They are merely false thoughts and not real things; not separate from the mind, they have no location. Displaced by the realm of dhyāna-concentration, they still regress; only when extinguished by the adamantine path are they destroyed once and for all.' The Mahāparinirvāṇasūtra says: 'Practicing concentration and wisdom equally, one clearly sees the Buddha-nature.' It also says: 'First, shake them with concentration; later, pull them out with wisdom.' The Mahāprajñāpāramitopadeśa says: 'Dhyāna-concentration is the father, and wisdom is the mother; they can give birth to all guides.' It also says: 'Through the power of karma one enters birth and death; through the power of concentration one transcends birth and death.' Therefore it is said: without wisdom, dhyāna has no way to exhaust its tranquility; without dhyāna, wisdom has no way to unfold its illumination. Why is this? Dhyāna without wisdom is merely phenomenal concentration; if one attains wisdom and contemplates the nature of the mind, it becomes supreme concentration. If wisdom does not attain dhyāna, it is merely scattered, wholesome discrimination; if wisdom possesses concentration, it is like a lamp in a windless chamber, tranquil yet capable of illuminating, free from fluctuating discrimination, thereby constituting true wisdom. If concentration and wisdom are practiced together, with movement and tranquility harmoniously merged, then thought after thought one enters the gate of samādhi, and with profound tranquility one exercises boundless illumination. As with the various teachings and various proofs above, harmonized and analyzed in this manner, trimming the verbose to keep the essential, discarding the false to preserve the true, through countless myriads of expedient gates, all sentient beings are led to enter entirely into this mirror of the source. It is like having a jewel in a pouch: if one does not reach in and display it, who would know of it? It is like a gold treasury in a room: without meeting a wise person, how could it be excavated? If a pearl is concealed in an inner garment and not pointed out by a close friend, how could one attain wealth? Like the family treasure of the poor son, without the guidance of the elder, how could he inherit it? Even if one clearly understands, believes, and enters without doubt, it still depends on the individual to overcome oneself and accomplish it, to smelt and polish residual habits, and directly achieve correspondence. At all times, one must never forget to illuminate. Weighing for oneself what is raw and what is cooked, one should adapt to each situation: this is the time to cultivate concentration; this is the time to cultivate wisdom. If the mind is restless and scattered, one must practice samādhi; if the mind is dull and sunken, one should open the gate of wisdom. If one resides in the stages of seeing and cultivating [the path], this is the time for practice, not the time for realization. If one abides within the stage of ultimate identity, this is the time for realization, not the time for practice. One must not hurriedly grasp realization like those of the two vehicles, sinking into the ocean of the reality limit and drowning in the pit of liberation. Nor should one emulate the unlearned monk who falsely claimed the unconditioned and sought ascent only to fall, like an ascetic non-Buddhist who merely casts himself into the net of views, expecting awakening yet meeting delusion. This gate of concentration and wisdom is the path of true cultivation: the bright sun illuminating the gate of the source, the swift vessel sailing the ocean of awakening, the two wheels carrying the great white-ox cart, the two wings soaring to the sky of the supreme meaning. Through equal training, one clearly sees the Buddha-nature; adorned [with them], one can deliver sentient beings. Becoming the king of the Dharma realm relies on these two powers; emerging from the depths of the ocean of birth and death completely depends on dual cultivation. Dispersing delusions and chaos like the wind blowing clouds, destroying ignorance and darkness like the sun illuminating the world, it shakes the deep thorns of wrong views and uproots the thick roots of ignorance. It serves as the yin and yang of the great ocean of awakening, and acts as the father and mother of the King of Precious Flowers. It provides the foundation of the One Vehicle and strengthens the ramparts of the myriad practices. In accord with this, one can enter the mirror of the source. Previously, drawing upon the Tiantai teaching, five hundred gates of pacifying the mind were explained, all to adapt to capacities and apply medicine according to the disease. Now, according to the teachings of the patriarchs, there is one more gate that is the most concise and essential: that of 'no-mind'. Why is this? If one has a mind, there is unease; if one has no mind, there is natural bliss. Thus a verse by an ancient worthy says: 'Do not make a companion of the mind; with no-mind, the mind is naturally at peace. If you take the mind as a companion, as soon as you stir you are deceived by the mind.' The Lotus Sūtra says: 'The Dharma King who destroys existence.'