宗鏡錄 58.2.2

58.2.2

即入房住。 暮更有一僧來求住處。 維那亦令在此房住。 亦語有鬼惱人。 其人亦言。 小鬼何所能。 我當伏之。 先入者。 閉戶端坐待鬼。 後來者。 夜暗打門求入。 先入者謂為是鬼。 不為開戶。 後來者極力打門。 在內道人。 以力拒之。 外者得勝。 排門得入。 內者打之。 外者亦極力熟打。 至明旦相見。 乃是故舊同學。 各相愧謝。 眾人雲集。 笑而怪之。 眾生亦如是。 五眾無我無人。 空取相致鬪諍。 若支解在地。 但有骨肉。 無人無我。 是故菩薩。 語眾生言。 汝莫於根本空中。 鬪諍作罪。 鬪諍故。 人身尚不可得。 何況值佛。 又云。 一切煩惱。 雖是過去業因緣。 無明是根本。 乃至若知先一世無明業因緣。 則億萬世可知。 譬如現在火熱。 過去未來火亦如是。 復次菩薩求無明。 體即是明。 所謂諸法實相。 名為實際。 觀諸法如幻如化。 眾生顛倒因緣故。 起諸煩惱。 作惡罪業。 輪轉五道。 受生死苦。 譬如蠶。 出絲自裹縛。 入沸湯火炙。 凡夫眾生亦如是。 初生時未有諸煩惱。 後自生貪欲瞋恚等諸煩惱。 是煩惱因緣故。 覆真智慧。 轉身受地獄火燒湯煮。 菩薩知是法本末皆空。 但眾生顛倒錯故。 受如是苦。 菩薩於此眾生。 起大悲心。 欲破是顛倒故求於實法。 行般若波羅蜜。 通達實際。 種種因緣。 教化眾生。 令住實際。 是故住實際無咎。 釋曰。 如了今世無明業是心。 則能通達過去未來一切善惡諸業。 悉是自心。 如一火性熱。 則一切火皆熱。 既實知已。 終不更將手觸。 懼燒手故。 若如實知。 今現在一塵一念悉是自心。 終不更故起心貪取前境。 慮失宗故。 所以寶藏論云。 一切如幻。 其幻不實。 知幻是幻。 守真抱一。 如是則智燈常照。 業海自枯。 究竟住於無過咎。 真唯識性之實際。 於實際中。 不見有一法若生若滅。 若合若散。 所以寂調音所問經云。 寂調音天子言。 文殊師利。 為有煩惱故調伏。 為無煩惱故調伏。 文殊師利言。 天子。 喻如有夢為毒蛇所螫。 此人為苦所逼。 即於夢中而服解藥。 以服藥故。 毒氣得除。 天子。 於意云何。 此人實為所螫不耶。 天子言。 不也。 文殊師利言。 彼毒實為除不耶。 天子言。 文殊師利。 如實不被螫。 除亦如是。 文殊師利言。 天子。 一切賢聖調伏。 亦復如是。 天子。 汝作是言。 為有煩惱故調伏。 無故調伏者。 天子。 如我與無我。 有煩惱無煩惱。 亦復如是。 乃至一切法無我。 以無主故。 一切法無主。 與虛空等故。 一切法無來。 無所依故。 一切法無去。 無窠窟故。 一切法無住。 無所安立故。 一切法無安立。 生即滅故。 一切法無為。 以無漏故。 一切法無受。 究竟調伏故。 大莊嚴法門經云。 文殊師利。 見此大眾。 於金色女無染心已。 問金色女言。 汝今煩惱置在何處。 令諸王子。 乃至居士等。 不生染心。 金色女言。 一切煩惱。 及眾生煩惱。 皆住智慧解脫之岸。 如如法界平等法中。 彼諸煩惱。 非有生。 非有滅。 亦不安置。 如中觀論偈云。 染法染者。 一。 一法云何合。 染法染者異。 異法云何合。 古釋。 煩惱為能染。 眾生是所染。 一即能所不成。 異即如同水火。 俱無合義。 止觀云。 若一念煩惱心起。 具十法界百法。 不相妨礙。 雖多不有。 雖一不無。 多不積。 一不散。 多不異。 一不同。 多即一。 一即多。 亦如初燈。 與暗共住。 如是明暗。 不相妨礙。 亦不相破。 如是了達。 煩惱性空。 則四種瀑流。 唯正法行日之能竭。 七重慢阜。 因平等慧風之所摧。 能害所害俱消。 自縛他縛同解。 逢緣猶蓮華上之水。

[he] then entered the room to stay. At dusk, another monk came seeking lodgings, and the karmadāna also told him to stay in this room, likewise telling him that there were ghosts harassing people. This man also said, ‘What can a petty ghost do? I shall subdue it.’ The one who had entered first closed the door and sat upright, awaiting the ghost. The later arrival knocked at the door in the dark of night, seeking to enter. The first arrival took him to be a ghost and would not open the door for him. The later arrival beat upon the door with all his might, while the monk inside resisted him with force. The one outside prevailed, pushed open the door and gained entry. The one inside struck him, and the one outside also beat him thoroughly with all his might. When they saw each other the next morning, they were actually old classmates. Each was ashamed and apologized to the other. The assembly gathered like clouds, laughing at and marveling at them. Sentient beings are also like this: in the five aggregates there is no self and no person, yet in vain they grasp at characteristics, bringing about conflict and contention. If dismembered upon the ground, there is only bone and flesh, with neither person nor self. Therefore the bodhisattva says to sentient beings, ‘Do not contend and commit transgressions within the fundamental emptiness! Because of contending, even a human body cannot be obtained, much less meeting a Buddha!’ It is also said: ‘Although all kleśas are causes and conditions of past karma, avidyā is their root. And so forth, if one knows the karmic causes and conditions of avidyā in a single prior lifetime, then hundreds of millions of lifetimes can be known. Just as present fire is hot, so too was past fire and will future fire be. Furthermore, when the bodhisattva seeks avidyā, its substance is none other than illumination—what is called the true mark of all phenomena, termed the limit of reality. He contemplates all phenomena as like illusions, like apparitions. Due to the causes and conditions of sentient beings’ inversion, they produce all kleśas, commit evil and sinful karma, transmigrate through the five destinies, and undergo the suffering of birth and death. For example, a silkworm exudes silk to wrap and bind itself, and then enters boiling water and the searing of fire. Ordinary sentient beings are also like this: when first born, they do not yet have the various kleśas; later they themselves produce the various kleśas such as greed and anger. Because of the causes and conditions of these kleśas, they obscure true wisdom and, upon transmigrating, undergo the burning of fires and boiling of cauldrons in the hells. The bodhisattva knows that the root and branches of these phenomena are all empty; it is merely that sentient beings, because of inversion and error, undergo such suffering. Toward these sentient beings the bodhisattva gives rise to great compassion, and wishing to destroy this inversion, seeks the real Dharma, practices the perfection of wisdom, thoroughly penetrates the limit of reality, and through various causes and conditions teaches and transforms sentient beings, causing them to abide in the limit of reality. Therefore, abiding in the limit of reality is without fault.’ Commentary: If one realizes that the karmic activity of avidyā in the present life is mind, then one will be able to penetrate that all good and evil karmas of the past and future are entirely one’s own mind. Just as the nature of one fire is hot, so all fires are hot. Once one truly knows this, one will never again touch it with the hand, out of fear that the hand will be burned. If one truly knows that every single dust mote and every single thought at present is entirely one’s own mind, one will never again deliberately give rise to a mind of greedily grasping at external objects, out of concern for losing the source. Therefore the Baocang lun says: ‘All is like an illusion, and the illusion is not real. Knowing the illusion to be an illusion, protect the real and embrace the one.’ In this way, the lamp of wisdom constantly shines, and the ocean of karma dries up of itself; one ultimately abides without fault in the limit of reality of the true nature of vijñaptimātra. Within the limit of reality, one does not see a single phenomenon as either arising or ceasing, either joining or separating. Therefore the Sūtra of the Questions of the Devaputra Praśāntaviniścayapratihārya says: ‘The devaputra Praśāntaviniścayapratihārya said, “Mañjuśrī, is it because there are kleśas that one tames them, or because there are no kleśas that one tames them?” Mañjuśrī said, “Devaputra, it is like a person who dreams of being bitten by a poisonous snake. Oppressed by suffering, he then takes an antidote within the dream. Because he took the medicine, the poisonous vapor is eliminated. Devaputra, what do you think: was this person truly bitten or not?” The devaputra said, “No.” Mañjuśrī said, “Was that poison truly eliminated or not?” The devaputra said, “Mañjuśrī, just as he was not truly bitten, its elimination is also like this.” Mañjuśrī said, “Devaputra, the taming [practiced by] all the worthy and noble ones is also just like this. Devaputra, you spoke thus: ‘Is it because there are kleśas that one tames them, or because there are none that one tames them?’ Devaputra, just as with self and no-self, having kleśas and having no kleśas is also just like this.” And so forth, up to: “All phenomena are without self, because they are without a master. All phenomena are without a master, because they are equal to empty space. All phenomena have no coming, because they have nothing to rely upon. All phenomena have no going, because they have no nest or burrow. All phenomena have no abiding, because they have nothing to be established upon. All phenomena are unestablished, because arising is itself ceasing. All phenomena are unconditioned, because they are undefiled. All phenomena are without feeling, because they are ultimately tamed.” The Sūtra of the Dharma Gate of Great Adornment says: ‘When Mañjuśrī saw that this great assembly had no mind of defilement toward the Golden Woman, he asked the Golden Woman, “Where have you now put your kleśas, so as to cause the princes and even the householders not to give rise to defiled minds?” The Golden Woman said, “All kleśas, as well as the kleśas of sentient beings, all abide on the shore of wisdom and liberation. Within the equal Dharma of the suchness of the dharmadhātu, those kleśas are neither arisen nor ceased, nor are they placed anywhere.”’ As a verse in the Madhyamakaśāstra says: ‘The defiling phenomenon and the defiled one are one: / How could one phenomenon unite? / The defiling phenomenon and the defiled one are different: / How could different phenomena unite?’ An ancient commentary says: ‘The kleśa is that which defiles; the sentient being is that which is defiled. If they are one, subject and object are not established; if they are different, they are just like water and fire—in both cases there is no sense of union.’ The Zhiguan says: ‘If a single thought of a defiled mind arises, it is replete with the ten dharmadhātus and the hundred dharmas without obstructing one another. Though many, they do not exist; though one, it is not non-existent. The many do not accumulate; the one does not disperse. The many are not different; the one is not identical. The many are the one; the one is the many. It is also like the first lamp co-abiding with darkness: light and dark do not obstruct each other, nor do they destroy each other.’ If one thoroughly understands that the nature of kleśas is empty in this manner, then the four floods can only be dried up by the sun of right Dharma practice; the seven tiers of the mound of pride are destroyed by the wind of equal wisdom. That which can harm and that which is harmed both vanish; one’s own binding and the binding of others are alike undone. Encountering conditions is like water on a lotus flower.”