宗鏡錄 58.2.3

58.2.3

歷事若虛空中之風。 一切時中。 常居宗鏡。 見萬法無異。 如太虛空。 因分別識生。 名色影現。 分別不起。 名色本虛。 向性空地中。 美惡平等。 如大智度論云。 譬如除宮殿。 及諸陋廬。 如燒栴檀。 及雜木。 其處虛空。 無有異色。 及薩婆若等諸法求其實皆如是。 故淨名疏云。 但除其病。 不除其法者。 即是明其去取也。 有師解言。 如人眼病。 見空中華。 眼病差時。 即無華可除。 眾生亦爾。 妄見諸法。 但除妄惑。 妄惑若滅。 則無法可除。 此是本無法義。 何謂不除法也。 今言一切眾生。 悉具十法界法。 無明不了。 觸處病生。 若有智慧。 無礙自在。 悉為佛事。 譬如火是燒法。 若觸燒痛。 謹慎不觸。 即是除病。 不可除火。 若除此火。 則失溫身照闇成食之能。 十二因緣三道之法。 亦爾。 此有去取。 法不同除也。 又火能燒人。 得法術者。 出入無礙。 不須除火也。 故八萬四千煩惱。 凡夫為之受惱。 諸佛菩薩以為佛事也。 亦如治眼之法。 去病不得損睛珠也。 經言。 為斷病本而教導者。 此正明化物也。 病本。 即是一念無明取相。 故華嚴經云。 三界無別法。 唯是一心作。 今謂唯是一念無明取相心作也。 此即三界生死之病本也。 若知無明。 不起取有。 即畢故不造新。 即是斷病本也。 是知一念之心。 既名病本。 亦是道原。 執實成非。 了空無過。 悟在剎那。 更無前後。 如志公和尚道體不二科云。 眾生不解修道。 便欲遣除煩惱。 不知煩惱本空。 將道更欲覓道。 一念之心即是。 何須別處追討。 大道皎在目前。 迷倒愚人不了。 佛性天真自然。 亦無因緣修造。 不識三毒虛假。 妄執沈淪生老。 昔日迷時謂晚。 今日始覺非早。 第三色法。 色有十五種。 一地。 有二種。 一內。 二外。 內。 謂各別身內。 眼等五根。 及彼居處之所依止。 堅硬所攝。 有執受性。 復有增上積集。 所謂髮毛爪齒。 皮肉筋骨等。 是內地體。 形段受用為業。 外。 謂各別身外。 色等五境之所依止。 堅硬所攝。 非執受性。 復有增上積集。 所謂礫石丘山等。 是外地體。 形段受用為業。 又依持資養為業。 二水。 亦二種。 一內。 二外。 內。 謂各別身內。 眼等五根。 及彼居處之所依止。 濕潤所攝。 有執受性。 復有增上積集。 所謂洟淚涎汗等。 是內水體。 潤澤聚集。 受用為業。 外。 為各別身外。 色等五境之所依止。 濕潤所攝。 非執受性。 復有增上積集。 所謂泉源谿沼等。 是外水體。 依治受用。 資養為業。 三火。 亦二。 一內。 二外。 內。 謂各別身內。 眼等五根。 及彼居處之所依止煖熱所攝。 有執受性。 復有增上積集。 所謂能令有情。 遍溫增熱。 又能消化飲噉。 是內火體。 成熟和合。 受用為業。 外。 謂各別身外。 色等五境之所依止煖熱所攝。 非執受性。 復有增上積集。 所謂炎燎村城。 或鑽木擊石。 種種求之。 是外火體。 變壞受用。 對治資養為業。 四風。 亦二種。 一內。 二外。 內。 謂各別身眼等五根。 及彼居處之所依止。 輕動所攝。 有執受性。 復有增上積集。 所謂上下橫行。 入出氣息等。 是內風體。 動作事受用為業。 外。 謂各別身外。 色等五境之所依止。 輕動所攝。 非執受性。 復有增上積集。 所謂摧破山崖。 偃拔林木等。 彼既散壞。 無依故靜。 若求風者。 動衣搖扇。 其不動搖。 無緣故息。 如是等。 是外風體。 依持受用。 對治資養為業。 五眼。 謂一切種子阿賴耶識之所執受。 四大所造色為境界。 緣色境識之所依止。 淨色為體。 色蘊所攝。 無見有對性。 六耳。 七鼻。

Going through affairs is like wind in empty space. At all times, one constantly abides in the mirror of the source, seeing the myriad phenomena without differentiation, like great empty space. Arising on account of discriminating consciousness, name-and-form appears as a shadow; when discrimination does not arise, name-and-form is fundamentally empty. Within the ground of the emptiness of nature, beauty and ugliness are equal. As the Mahāprajñāpāramitopadeśa says: 'Just like removing palaces as well as crude huts, or burning sandalwood as well as mixed firewood, the empty space of that place has no different color; seeking the reality of all phenomena, up to and including sarvajñatā, they are all like this.' Therefore, the Commentary on the Vimalakīrtinirdeśa says: '"Only removing their sickness, not removing the phenomenon" is to clarify what to eliminate and what to take up.' A teacher explained: 'Like a person with an eye disease who sees flowers in the sky; when the eye disease is cured, there are no flowers to be removed. Sentient beings are also like this: they falsely see phenomena, and merely remove false delusion; if false delusion is extinguished, then there is no phenomenon to be removed. This is the meaning of "fundamentally no phenomena"; how could it mean "not removing the phenomenon"?' Now we say: All sentient beings are fully endowed with the phenomena of the ten dharmadhātus. Failing to understand due to ignorance, wherever they touch, disease arises; if they possess wisdom, they are unobstructed and free, and all [actions] become Buddha-work. For example, fire has the property of burning; if one touches it and is burned with pain, being cautious not to touch it is to remove the disease, not to remove the fire. If one were to remove this fire, one would lose its capacity to warm the body, illuminate darkness, and cook food. The phenomena of the twelve links of dependent origination and the three paths are also like this. Here there is what to eliminate and what to take up; the phenomena are not to be jointly removed. Furthermore, fire can burn people, but one who has attained magical arts comes and goes without obstruction, without needing to remove the fire. Therefore, as for the eighty-four thousand kleśas, ordinary beings are troubled by them, while the buddhas and bodhisattvas turn them into Buddha-work. It is also like the method of treating eyes: removing the disease must not damage the eyeball. The sūtra says: 'Teaching and guiding in order to sever the root of the disease.' This directly clarifies transforming living beings. The 'root of the disease' is just a single thought of ignorance grasping at characteristics. Therefore the Avataṃsakasūtra says: 'In the three realms there is no separate phenomenon; it is made solely by the one mind.' Now we say it is made solely by the mind of a single thought of ignorance grasping at characteristics. This is the root of the disease of birth and death in the three realms. If one knows ignorance and does not give rise to grasping at existence, then one puts an end to the old and does not create the new, which is severing the root of the disease. Thus we know that the mind of a single thought is both called the root of the disease and is also the source of the Way. Clinging to reality turns into error; realizing emptiness leaves no fault. Awakening is in a kṣaṇa; there is no before or after. As Master Zhigong's Section on the Non-duality of the Essence of the Way says: / 'Sentient beings do not understand how to cultivate the Way, / And so they wish to dispel their kleśas. / Not knowing that kleśas are fundamentally empty, / They use the Way and further wish to seek the Way. / The mind of a single thought is just this; / Why need one search and seek elsewhere? / The Great Way shines clearly before their eyes; / Confused and inverted, foolish people do not understand. / The Buddha-nature is innately true and natural, / Neither cultivated nor made through causes and conditions. / Not recognizing that the three poisons are empty and false, / They falsely cling and sink into birth and old age. / In former days, when deluded, I thought it was late; / Today, newly awakened, it is not early.' / Third, rūpadharma: Matter has fifteen kinds. First, earth has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under firmness and hardness, having the nature of being appropriated; furthermore, having predominant accumulation, namely hair of the head and body, nails, teeth, skin, flesh, sinews, bones, and so on. This is the substance of internal earth; shape-section and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under firmness and hardness, not having the nature of being appropriated; furthermore, having predominant accumulation, namely gravel, stones, hills, mountains, and so on. This is the substance of external earth; shape-section and use are its functions. Moreover, relying upon and sustaining, supporting and nourishing are its functions. Second, water also has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under moisture, having the nature of being appropriated; furthermore, having predominant accumulation, namely nasal mucus, tears, saliva, sweat, and so on. This is the substance of internal water; moistening, gathering together, and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under moisture, not having the nature of being appropriated; furthermore, having predominant accumulation, namely springs, sources, creeks, ponds, and so on. This is the substance of external water; relying upon and governing, using, supporting, and nourishing are its functions. Third, fire also has two [kinds]: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under heat and warmth, having the nature of being appropriated; furthermore, having predominant accumulation, namely being able to make sentient beings completely warm and increase their heat, and also being able to digest what is drunk and eaten. This is the substance of internal fire; maturing, harmonizing, and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under heat and warmth, not having the nature of being appropriated; furthermore, having predominant accumulation, namely blazing over villages and cities, or drilling wood and striking flint, seeking it in various ways. This is the substance of external fire; transforming and destroying, using, remedying, supporting, and nourishing are its functions. Fourth, wind also has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the eye and other five sense-faculties and their dwelling places rely, subsumed under lightness and movement, having the nature of being appropriated; furthermore, having predominant accumulation, namely upward, downward, and transversal movement, incoming and outgoing breath, and so on. This is the substance of internal wind; activities and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under lightness and movement, not having the nature of being appropriated; furthermore, having predominant accumulation, namely destroying mountain cliffs, uprooting forest trees, and so on. When they are scattered and destroyed, having no support, it is tranquil; if one seeks wind, one shakes garments and waves fans, and when they are not shaken, having no conditions, it ceases. Such as these are the substance of external wind; relying upon, using, remedying, supporting, and nourishing are its functions. Fifth, the eye refers to being appropriated by the ālayavijñāna possessing all seeds, having the form created by the four great elements as its domain, being that upon which consciousness conditioning visual objects relies, having clear form as its substance, subsumed under the aggregate of form, with the nature of being invisible yet possessing resistance. Sixth, the ear. Seventh, the nose.