宗鏡錄 65.5

65.5

答。若約教。天台文句疏。配圓教四位。開即十住。示即十行。悟即十向。入即十地。華嚴記釋大意云。謂開除惑障。顯示真理。令悟體空。證入心體。若禪門南北二宗釋者。北宗云。智用是知。慧用是見。心不起名智。智能知五根。不動名慧。慧能見。是佛知見。心不動是開。開者。開方便門。色不動是示。示者。示真實相。悟即妄念不生。入即萬境常寂。南宗云。眾生佛智。妄隔不見。但得無念。即本來自性寂靜。為開。寂靜體上。自有本智。以本智能見本來自性寂靜。名示。既得指示。即見本性。佛與眾生本來無異。為悟。悟後於一切有為無為。有佛無佛。常見本性。自知妄想無性。自覺聖智。是故菩薩。前聖所知。轉相傳授。即是入義。海龍王經云。心不住內。亦不遊外。識無所住。度於一切墮顛倒者。乃至見諸法寂。觀諸法默。諸法寂寞。無行無處。諸法澹然。無所成就。普觀諸法。皆已如是。如是觀者。是為法觀。法觀如是。不見諸法之所歸趣。其有見法而不觀者。不以見法而成觀也。無求無曉。不知不見。是為見法。法華經云。不得諸法。不知不見。亦不分別。是男是女。又昔人云。亦無見。亦無聞。無見無聞真見聞。又肇法師云。閉智塞聰。獨覺冥冥者矣。如是則默契寂知。俱通宗鏡矣。所以首楞嚴經云。佛告阿難。吾復問汝。諸世間人說我能見。云何名見。云何不見。阿難言。世人因於日月燈光。見種種相。名之為見。若復無此三種光明。則不能見。阿難。若無明時名不見者。應不見暗。若必見暗。此但無明。云何無見。阿難。若在暗時。不見明故。名為不見。今在明時。不見暗相。還名不見。如是二相。俱名不見。若復二相自相陵奪。非汝見性。於中暫無。如是則知。二俱名見。云何不見。是故阿難。汝今當知。見明之時。見非是明。見暗之時。見非是暗。見通之時。見非是通。見塞之時。見非是塞。四義成就。汝復應知。見見之時。見非是見。見猶離見。見不能及。云何復說因緣自然。及和合相。

Answer: If explained in terms of the teachings, the Tiantai Textual Commentary matches them to the four ranks of the perfect teaching: 'opening' is the ten abodes; 'demonstrating' is the ten practices; 'awakening' is the ten dedications; 'entering' is the ten grounds. The Huayan Record explains the general meaning, saying: It means opening up and removing the afflictive obstacles, demonstrating the true principle, causing one to awaken to the emptiness of substance, and witnessing and entering the substance of the citta. If explained by the Northern and Southern schools of Chan, the Northern School says: The function of jñāna is 'knowing'; the function of prajñā is 'seeing'. When the citta does not arise, it is named jñāna; jñāna can know the five sense faculties. When it is immovable, it is named prajñā; prajñā can see. This is the Buddha's knowing and seeing. The citta being immovable is 'opening'; opening means opening the expedient door. Rūpa being immovable is 'demonstrating'; demonstrating means demonstrating the real characteristic. 'Awakening' is false thoughts not arising. 'Entering' is the ten thousand objects ever quiescent. The Southern School says: The Buddha-jñāna of sentient beings is obstructed by delusion and not seen. Merely attaining non-thought is the original self-nature's quiescence, which is 'opening'. Upon the quiescent substance, there is naturally original jñāna; using original jñāna to be able to see the original self-nature's quiescence is called 'demonstrating'. Once having received direction, one immediately sees the original nature, that buddhas and sentient beings are originally not different; this is 'awakening'. After awakening, amid all conditioned and unconditioned dharmas, whether buddhas exist or not, one constantly sees the original nature, naturally knowing that false thoughts have no nature, naturally realizing noble jñāna. Therefore, for bodhisattvas, what was known by prior sages is transmitted in succession; this is the meaning of 'entering'. The Sāgara-nāgarāja-paripṛcchā-sūtra says: 'The citta does not abide internally, nor does it wander externally; vijñāna has nowhere to abide, crossing over all who have fallen into inversions. … Even unto seeing dharmas as quiescent and observing dharmas as silent; dharmas are silent and quiet, without conduct and without locus; dharmas are tranquil, without anything accomplished. Universally observing dharmas, all are already like this. One who observes like this—this is the observation of dharmas. When the observation of dharmas is like this, one does not see where dharmas tend. If there are those who see dharmas yet do not observe, they do not bring about observation by seeing dharmas. Without seeking and without understanding, without knowing and without seeing—this is seeing dharmas.' The Lotus Sūtra says: 'Not apprehending dharmas, not knowing and not seeing, nor distinguishing whether it is male or female.' Furthermore, an ancient said: 'Neither seeing nor hearing; no-seeing and no-hearing is true seeing and hearing.' Master Zhao also said: 'Closing off wisdom and blocking hearing, alone realizing in the dark.' Like this, silently tallying and quiescent knowing both penetrate the mirror of the source. Therefore the Śūraṅgamasūtra says: 'The Buddha told Ānanda: I ask you again: people of the world say, "I can see." What is called seeing, and what is called not seeing? Ānanda said: People of the world, relying on the light of the sun, moon, and lamps, see various forms, and term this seeing. If, on the other hand, there were none of these three kinds of illumination, then they could not see. [The Buddha said:] Ānanda, if when there is no illumination it is called not seeing, then one should not see darkness. If one inevitably sees darkness, this is merely an absence of light; how is it an absence of seeing? Ānanda, if in the darkness, because one does not see light it is called not seeing, now in the light, because one does not see the characteristic of darkness it should also be called not seeing. If so, both characteristics would be called not seeing. If the two characteristics mutually displace each other, it is not that your seeing-nature is temporarily absent within them. Thus you should know: both are called seeing; how is it not seeing? Therefore, Ānanda, you should know now: when seeing light, seeing is not light; when seeing darkness, seeing is not darkness; when seeing obstruction-free, seeing is not obstruction-free; when seeing obstructed, seeing is not obstructed. These four meanings being established, you should further know: when seeing seeing, seeing is not seeing; seeing is still separate from seeing, and seeing cannot reach it. How could one speak again of causes and conditions, nature as it is, or composite characteristics?'