宗鏡錄 65.9.3

65.9.3

又開三人共得實。 深求即到底故。 又開三藏三實。 決了聲聞法。 又開諸見論實。 於見不動。 而修道品故。 又開諸愛論實。 魔界即佛界故。 行於非道。 通達佛道。 一切諸法中。 悉有安隱性。 即絕待明實。 是經體也。 五譬簡者。 今借三喻。 正顯偽真。 兼明開合破會等意。 一譬三獸渡河。 同入於水。 三獸有強弱。 河水有底岸。 兔馬力弱。 雖濟彼岸浮淺不深。 又不到底。 大象力強俱得底岸。 三獸喻三人。 水喻即空。 底喻不空。 二乘智少。 不能深求。 喻如兔馬。 菩薩智深。 喻如大象。 水軟喻空。 同見於空。 不見不空。 底喻實相。 菩薩獨到。 智者見空。 及與不空。 到又二種。 小象但到底泥。 大象深到實土。 別智雖見不空。 歷別非實。 圓不空。 窮顯真實。 如是喻者。 非但簡破兔馬二乘非實。 亦簡小象不空非實。 乃取大象不空。 為此經體也。 此約空中共為真諦。 作如此簡也。 二譬頗梨如意。 兩珠相似。 形類欲同。 而頗梨但空。 不能雨寶。 如意珠亦雨寶。 頗梨無寶。 以喻偏空。 如意能雨。 以喻中道。 此就有無合為俗。 簡偽顯真。 今經體同如意也。 又但約一如意珠為譬者。 得珠不知力用。 唯珠而已。 智者得之。 多有所獲。 二乘得空。 證空休息。 菩薩得空。 方便利益。 普度一切。 此就含中真諦。 簡其得失也。 今經如智者得如意珠。 以為經體。 三譬如鑛石中金。 愚夫無識。 視之謂石。 擲在糞穢。 都不領錄。 賈客得之。 鎔出其金。 保重而已。 金匠得之。 造作種種釵釧環璫。 仙客得之。 鍊為金丹。 飛天入地。 捫摸日月。 變通自在。 愚人喻一切凡夫。 雖具實相。 不知修習。 賈客喻二乘。 但斷煩惱礦。 保即空金。 更無所為。 金匠喻別教菩薩。 善巧方便。 知空非空。 出假化物。 莊嚴佛土。 成就眾生。 仙客喻圓教菩薩。 即事而真。 初發心時。 便成正覺。 得一身無量身。 普應於一切。 今經但取金丹實相。 以為體也。 就同而為喻。 從初至後。 同是於金。 凡夫圓教。 俱是實相也。 就異為喻者。 初石異金。 次金異器。 器異丹。 丹色淨徹。 類若清油。 柔軟妙好。 豈同鐶釧。 狀乖色別。 故不一種。 此就與奪破會。 簡其得失。 引此三喻者。 前喻根性。 根性有淺深。 淺得其空。 深得其假。 又得其中。 次喻三情。 初情但出苦。 不志求佛道。 見真即息。 次情歷別不能圓修。 後者廣大遍法界求。 第三喻三方便。 二乘方便少。 守金而住。 別教方便弱上能嚴飾營生。 圓教方便深。 故能吞雲納漢。 今明此經實相之體。 如大象得底。 堅不可壞。 以譬體妙。 圓珠普雨。 譬其用妙。 巧智成仙譬其宗妙。 如此三譬。 即是三德。 不縱不橫。 名為大乘。 於大乘中。 別指真性。 以為經體。 六就悟簡者。 夫法相真正。 誠如上說。 行未會理。 豈得名諦。 徒勞四說。 逐語生迷。 聞粖謂軟。 聞雪謂冷。 聞貝謂䩕。 聞鵠謂動。 終不能見乳之真色。 情闇夜遊。 何能見諦。 叫喚求食。 無有飽理。 執己為實。 餘是妄語。 此有彼無。 是非互起。 更益流動。 云何名諦。 若欲見諦。 慚愧有差。 若苦到懺悔。 機感諸佛。 禪慧開發。 觀心明淨。 信解虛融。 爾時猶名闇中見杌髣髴不明。 人木蟲塵。 尚不了了。 若能安忍。 法愛不生。 無明豁破。 如明鏡。 不動。 淨水無波。 魚石色像。 任運自明。 清淨心常一。 如是尊妙人。 則能見般若。 金𲇚抉眼。 一指二指三指分明。 爾時見色。 言有亦是。 言無亦是。 云何為有。 的的之色。 與眼相應。 諦諦之理。 與智相稱。 名之為有。

Furthermore, it reveals that the reality attained in common by the three persons, when sought deeply, reaches all the way to the bottom. Furthermore, it reveals the three realities of the Tripiṭaka, definitively clarifying the śrāvaka Dharma. Furthermore, it reveals reality in the discussions of the various views, because one cultivates the factors leading to bodhi without wavering in the face of views. Furthermore, it reveals reality in the discussions of the various attachments, because the realm of Māra is itself the realm of the Buddha. Practising non-paths, one penetrates the Buddha path. Among all phenomena, there is throughout a tranquil nature; this is illuminating reality by transcending duality, which is the substance of the sūtra. Fifth, selection by analogy. Now, taking three similes, we precisely reveal the false and the true, and concurrently illuminate the meanings of opening and closing, refuting and harmonising, and so forth. First, the simile of the three beasts crossing the river. All enter the water together, yet the three beasts differ in strength, and the river water has both a bottom and a bank. The hare and the horse are weak in strength: though they reach the other bank, they float shallowly and do not go deep, nor do they reach the bottom; the great elephant is strong in strength, reaching both the bottom and the bank. The three beasts illustrate the three persons; the water illustrates identical-to-emptiness; the bottom illustrates non-emptiness. The wisdom of the two vehicles is slight and cannot seek deeply, illustrated by the hare and horse; the wisdom of the bodhisattva is deep, illustrated by the great elephant. The soft water illustrates emptiness: together they see emptiness, but do not see non-emptiness; the bottom illustrates the real mark, reached solely by the bodhisattva. The wise see both emptiness and non-emptiness. Reaching it is also of two kinds: the small elephant reaches only the mud at the bottom; the great elephant reaches deep down to the solid ground. Although the wisdom of the distinct [teaching] sees non-emptiness, its successive differentiation is not true reality; the non-emptiness of the perfect [teaching] exhaustively reveals the true reality. Such an analogy not only screens out and refutes the two vehicles of the hare and horse as not real, but also screens out the non-emptiness of the small elephant as not real, taking the non-emptiness of the great elephant as the substance of this sūtra. This is selecting in this manner in terms of that which is shared within emptiness as the true truth. Second, the simile of the crystal and the wish-fulfilling jewel. The two jewels resemble each other, their forms and kinds seem identical; yet the crystal is merely empty and cannot rain down jewels, whereas the wish-fulfilling jewel can indeed rain down jewels. The crystal lacking jewels is used to illustrate partial emptiness; the wish-fulfilling jewel's ability to rain them down is used to illustrate the middle way. This screens out the false and reveals the true in terms of combining existence and non-existence into the conventional. The substance of the present sūtra is identical to the wish-fulfilling jewel. Furthermore, to draw an analogy with only one wish-fulfilling jewel: one who obtains the jewel without knowing its power and function merely possesses the jewel; the wise person who obtains it makes great gains. When the two vehicles attain emptiness, they realise emptiness and rest; when the bodhisattva attains emptiness, through skilful means he brings benefit and universally delivers all. This screens out the gain and loss in terms of the true truth containing the middle. The present sūtra takes the wise person obtaining the wish-fulfilling jewel as its sūtra substance. Third, the simile of gold in ore. An ignorant person lacks knowledge: looking at it, he calls it stone, throws it into filth, and takes no notice of it at all. A merchant obtains it, smelts out its gold, and merely guards and prizes it. A goldsmith obtains it and fashions all kinds of hairpins, bracelets, rings, and earrings. An immortal obtains it, refines it into the golden elixir, flies through the sky and enters the earth, touches the sun and moon, and transforms freely. The ignorant person illustrates all ordinary beings: though endowed with the real mark, they do not know how to cultivate it. The merchant illustrates the two vehicles: they only cut off the ore of kleśas, preserve the gold of identical-to-emptiness, and do nothing further. The goldsmith illustrates the bodhisattva of the distinct teaching: skilful in expedient means, knowing emptiness to be non-empty, coming forth into the conventional to transform beings, adorning buddha-lands, and accomplishing sentient beings. The immortal illustrates the bodhisattva of the perfect teaching: phenomena themselves are the truth; at the moment of first giving rise to the mind [of bodhi], he immediately accomplishes right awakening, attains one body and immeasurable bodies, and responds universally to all. The present sūtra takes only the real mark of the golden elixir as its substance. As an analogy based on identity: from beginning to end, all alike are gold; ordinary beings and the perfect teaching are alike the real mark. As an analogy based on difference: first the stone differs from the gold; next the gold differs from the vessels; the vessels differ from the elixir. The colour of the elixir is pure and translucent, like clear oil, soft and exquisitely fine—how could it be the same as rings and bracelets? Their forms differ and their colours are distinct, so they are not of one kind. This screens out the gain and loss in terms of granting and taking away, refuting and harmonising. In citing these three similes: the first illustrates the capacity of faculties, which has shallowness and depth—the shallow attain its emptiness, the deep attain its conventionality and further attain its middle. The next illustrates the three mentalities: the first mentality merely escapes suffering, does not aspire to seek the Buddha path, and rests upon seeing the truth; the second mentality proceeds by successive stages and cannot cultivate in a perfect manner; the latter is vast and great, seeking everywhere throughout the dharmadhātu. The third illustrates the three expedient means: the expedient means of the two vehicles are few, guarding the gold and remaining still; the expedient means of the distinct teaching are weaker, yet able to adorn and conduct affairs; the expedient means of the perfect teaching are deep, hence able to swallow clouds and take in the Milky Way. Now, illuminating the substance of the real mark of this sūtra: like the great elephant reaching the bottom, firm and indestructible, to illustrate the wonder of its substance; like the perfect jewel universally raining [treasures], to illustrate the wonder of its function; like the skilful wisdom becoming an immortal, to illustrate the wonder of its source. These three similes are precisely the three virtues; neither vertical nor horizontal, they are called the Mahāyāna. Within the Mahāyāna, it specifically points to the true nature as the substance of the sūtra. Sixth, selection by awakening. The true marks of phenomena are truly as stated above; yet if practice has not yet tallied with principle, how can it be called truth? Laboriously making four explanations only engenders confusion by chasing words. Hearing of flour, one calls it soft; hearing of snow, one calls it cold; hearing of a shell, one calls it hard; hearing of a crane, one calls it moving—in the end, one can never see the true colour of milk. Roaming at night with a darkened mind, how could one see the truth? Calling out and begging for food brings no reason for satiety. Clinging to oneself as true and others as false, this existing and that not, right and wrong arising mutually, further increases the flux: how could this be called truth? If one wishes to see the truth, shame and repentance must be distinguished. If one repents with utmost earnestness, the capacity stimulates the buddhas; dhyāna and wisdom unfold, the observing mind becomes clear and pure, and faith and understanding are empty and harmonised. At that time, it is still called seeing a stump in the dark, vague and unclear: man, wood, insect, dust are not yet distinct. If one can patiently endure and love of phenomena does not arise, avidyā is completely broken open: like a bright mirror motionless, or pure water without ripples, the colours and forms of fish and stones are naturally clear of their own accord. The pure mind is constantly unified: such an exalted and wonderful person can then see prajñā. When the golden scalpel removes the eye-film, one finger, two fingers, three fingers become distinct. At that time, seeing forms, speaking of existence is correct, and speaking of non-existence is also correct. What is meant by existence? Distinct form corresponds to the eye; genuine principle matches wisdom: this is called existence.