宗鏡錄 65.9.2

65.9.2

名聖中道。 大集經云。 拘隣如沙門。 最初獲得真實之知見。 然小乘不運大悲。 不濟眾生。 功德力薄。 不求作佛。 不深窮實相。 則智慧劣弱。 雖云離有離無。 名聖中道。 乃以斷常二見邊真諦。 為中道。 無漏慧。 名為見。 證涅槃法。 名為知。 雖斷見思。 除滅分段。 而住草庵。 非究竟理。 對前生死有邊。 即涅槃無邊。 二俱可破可壞。 非真實道故。 不名實相也。 四就偏簡者。 諸大乘經。 共二乘經人。 帶方便說者。 名字既同。 義須分別。 如摩訶衍中云。 三乘之人。 同以無言說道斷煩惱。 中論云。 諸法實相。 三人共得者。 二乘之人。 雖共稟無言說道。 自求出苦。 無大悲心。 得空則止。 鈍根菩薩亦爾。 利根菩薩。 大悲心。 為物。 深求實相。 共實相者。 智如螢火。 是故非實。 不共實相。 智如日光。 是故為實。 大涅槃經云。 第一義空。 名為智慧。 二乘但空。 空無智慧。 菩薩得不但空。 即中道慧。 即此慧寂而常照。 二乘但得其寂。 不得寂照。 故非實相。 菩薩得寂。 又得寂照。 即是實相。 見不空者。 復有多種。 一見不空。 次第斷結。 從淺至深。 此乃相似之實。 非正實也。 二見不空。 具一切法。 初阿字門。 則解一切義。 即中即假即空。 不一不異。 無三無一。 二乘但一即。 別教但二即。 圓具三即。 三即真實相也。 釋論云。 何等是實相。 謂菩薩入於一相。 知無量相。 無量相又入一相。 二乘但入一相。 不能知無量相。 別教雖入一相。 又入無量相。 不能更入一相。 利根菩薩。 空。 故入一相。 即假。 故知無量相。 即中。 更入一相。 如此菩薩。 深求智度大海。 一心即三。 是真實相體也。 華嚴不共二乘。 但約菩薩。 三智次第得。 亦非正實。 不次第得者。 是正實也。 若方等中。 四人得三智。 三人為虛。 一人為實。 大品三慧。 說三智。 屬三人。 前二不深求。 淺而非實。 後一人深求一心三智。 是故是實。 此經云。 汝實我子。 無復四三之人。 十方諦求。 更無餘乘。 但一實相智。 決了聲聞法。 但說無上道。 純是一實體也。 大涅槃經云。 一實諦者。 則無有有無。 有無無二故。 名一實諦。 又一實諦。 名無虛偽。 又一實諦。 無有顛倒。 又一實諦。 非魔所說。 又一實諦。 名常樂我淨。 常樂我淨。 無空假中之異。 異則為二。 二故非一實諦。 一實諦即空即假即中。 無異無二故。 名一實諦。 若有三異。 即為虛偽。 虛偽之法。 不名一實諦。 無三異故。 即一實諦。 若異即是顛倒。 顛倒未破。 非一實諦。 無三異故。 無顛倒。 無顛倒故。 名一實諦。 異者不名一乘。 三法不異。 具足圓滿。 名為一乘。 是乘高廣。 眾寶莊校。 故名一實諦。 魔雖不證別異空假。 而能說別異空假。 若空假中不異者。 魔不能說。 魔不能說。 名一實諦。 若空假中。 異者。 名顛倒。 不異者。 名不顛倒。 不顛倒故。 無煩惱。 無煩惱故。 名為淨。 無煩惱則無業。 無業故名為我。 無業故無報。 無報故名樂。 無報則無生死。 無生死則名常。 常樂我淨。 名一實諦。 一實諦者。 即是實相。 實相者。 即經之正體也。 如是實相。 即空。 即假。 即中。 即空故。 破一切凡夫愛論。 一切外道見論。 即假故。 破三藏四門小實。 破三人共見小實。 即中故。 破次第偏實。 無復諸顛倒小偏等因果四諦之法。 亦無小偏等三寶之名。 唯有實相因果四諦三寶。 宛然具足。 亦具諸方便因果四諦三寶。 何以故。 實相是法界海故。 唯此三諦。 即真實相也。 又開次第之實。 即是圓實。 證道。 是同故。

…is called the noble middle path. The Mahāsaṃnipātasūtra states: 'The śramaṇa Kauṇḍinya was the very first to attain true knowledge and vision.' However, the Hīnayāna does not activate great compassion, does not rescue sentient beings, has flimsy power of merit, does not seek to become a Buddha, and does not deeply probe the true mark; hence their wisdom is inferior and weak. Although they speak of departing from existence and departing from non-existence and call it the noble middle path, they merely take the true truth on the side of the two views of annihilation and permanence to be the middle path. Outflow-free wisdom is called 'vision', and realization of the dharma of nirvāṇa is called 'knowledge'. Although they sever the views and thoughts and eliminate and extinguish the shared portion, they dwell in a thatched hut; it is not the ultimate principle. In contrast to the prior extreme of existence that is saṃsāra, there is the extreme of non-existence that is nirvāṇa; both can be broken and ruined, and because it is not the true path, it is not named the true mark. Fourth, differentiation with regard to one-sidedness: regarding the various Mahāyāna sūtras that are shared with the persons of the scriptures of the two vehicles and carry provisional expositions, since their names are the same, their meanings must be distinguished. As stated in the Mahāyāna[-śāstra]: 'The persons of the three vehicles together sever the kleśas by means of the ineffable path.' The Mūlamadhyamakakārikā states: 'The true mark of all dharmas is jointly attained by the three persons.' Although the persons of the two vehicles jointly receive the ineffable path, they seek for themselves to escape suffering, lack the mind of great compassion, and stop when they attain emptiness; dull-rooted bodhisattvas are also like this. Sharp-rooted bodhisattvas have a mind of great compassion: for the sake of beings, they deeply seek the true mark. For those with the shared true mark, their wisdom is like the light of a firefly, and therefore it is not real; for those with the unshared true mark, their wisdom is like sunlight, and therefore it is real. The Mahāparinirvāṇasūtra states: 'The emptiness of supreme meaning is called wisdom.' The two vehicles have only emptiness; their emptiness lacks wisdom. Bodhisattvas attain not-only-emptiness, which is middle-path wisdom. This very wisdom is tranquil yet constantly illuminates. The two vehicles only attain its tranquility and do not attain tranquility-and-illumination, so it is not the true mark. Bodhisattvas attain tranquility and also attain tranquility-and-illumination; this is the true mark. Seeing non-emptiness also has multiple kinds. First, seeing non-emptiness, one severs the saṃyojanas sequentially, proceeding from shallow to deep: this is a semblance of reality, not the correct reality. Second, seeing non-emptiness, it is replete with all dharmas: at the initial portal of the syllable A, one immediately understands all meanings; it is simultaneously middle, provisional, and empty; neither one nor different, neither three nor one. The two vehicles have only one 'is-ness'; the distinct teaching has only two 'is-nesses'; the complete [teaching] fully possesses the three 'is-nesses'. The three 'is-nesses' are the true mark of reality. The Commentary states: 'What is the true mark? It means that a bodhisattva enters into the one mark and knows the immeasurable marks, and the immeasurable marks again enter into the one mark.' The two vehicles only enter into the one mark and cannot know the immeasurable marks. Although the distinct teaching enters into the one mark and again enters into the immeasurable marks, it cannot further enter into the one mark. Sharp-rooted bodhisattvas, being empty, thus enter into the one mark; being provisional, thus know the immeasurable marks; being middle, further enter into the one mark. Bodhisattvas such as these deeply seek the great ocean of the perfection of wisdom: the one mind is identical to the three; this is the substance of the true mark of reality. The Avataṃsaka is not shared with the two vehicles and only concerns bodhisattvas; yet attaining the three wisdoms sequentially is also not the correct reality; attaining them non-sequentially is the correct reality. If in the Vaipulya the four persons attain the three wisdoms, three persons are false and one person is real. In the Pañcaviṃśatisāhasrikā-prajñāpāramitā, the three wisdoms spoken of belong to three persons: the former two do not seek deeply, being shallow and not real; the latter one person deeply seeks the three wisdoms of the one mind, and therefore it is real. This sūtra states: 'You are truly my sons; there are no longer four or three persons. Seeking throughout the ten directions, there are no other vehicles—only the wisdom of the one true mark, which decisively resolves the śrāvaka dharmas and speaks only of the unsurpassed path.' It is purely the substance of the one reality. The Mahāparinirvāṇasūtra states: 'As for the one real truth, there is neither existence nor non-existence; because existence and non-existence are not two, it is named the one real truth. Furthermore, the one real truth is named freedom from falsehood. Furthermore, the one real truth is free from inversion. Furthermore, the one real truth is not spoken by Māra. Furthermore, the one real truth is named permanence, bliss, self, and purity. In permanence, bliss, self, and purity, there is no difference among empty, provisional, and middle; if there were difference, they would be two, and because they are two, it would not be the one real truth. The one real truth is simultaneously empty, provisional, and middle; because it is without difference and not two, it is named the one real truth. If there were the three differences, it would be false; a dharma of falsehood is not named the one real truth. Because there are no three differences, it is the one real truth. If there were difference, it would be inversion; when inversion is not yet broken, it is not the one real truth. Because there are no three differences, there is no inversion; because there is no inversion, it is named the one real truth. That which has differences is not named the ekayāna. When the three dharmas are not different, completely and perfectly fulfilled, it is named the ekayāna. This vehicle is high and vast, adorned with many jewels; hence it is named the one real truth. Although Māra does not realize distinct emptiness and provisionality, he can speak of distinct emptiness and provisionality. If empty, provisional, and middle are not different, Māra cannot speak of them; that which Māra cannot speak of is named the one real truth. If empty, provisional, and middle are different, it is named inversion; if they are not different, it is named non-inversion. Because of non-inversion, there is no kleśa; because there is no kleśa, it is named purity. Where there is no kleśa, there is no karma; because there is no karma, it is named self. Because there is no karma, there is no retribution; because there is no retribution, it is named bliss. Where there is no retribution, there is no saṃsāra; where there is no saṃsāra, it is named permanence. Permanence, bliss, self, and purity are named the one real truth. The one real truth is precisely the true mark. The true mark is the correct substance of the sūtra. Such a true mark is simultaneously empty, provisional, and middle. Because it is empty, it breaks all attachment-theories of ordinary people and all view-theories of non-Buddhists. Because it is provisional, it breaks the small reality of the four gates of the tripiṭaka, and breaks the small reality jointly seen by the three persons. Because it is middle, it breaks the sequential and one-sided reality. There are no longer the dharmas of the causal and fruitional four truths of the inversions, the small, the one-sided, and so forth, nor are there the names of the Triple Gem of the small, the one-sided, and so forth. There are solely the causal and fruitional four truths and Triple Gem of the true mark, distinctly and fully present; they are also replete with the causal and fruitional four truths and Triple Gem of all expedient means. Why is this? Because the true mark is the ocean of the dharmadhātu. Only these three truths are the true mark of reality. Furthermore, opening up the reality of the sequential is precisely the complete reality, because the path of realization is identical.'