宗鏡錄 69.33.5

69.33.5

譬如人畏時。 非人得其便。 如來得性火。 三界火燒不得。 如來自起智火。 焚得舍利。 其火猛盛。 諸大弟子將水求不得。 乃至龍王求亦不得。 唯天帝釋云。 我本願力始求得。 雖有性火而不自燒。 如刀能割。 不自割。 如眼能看。 不自看。 如火大性唯心。 七大性亦如是。 隨心俱遍法界。 法界本遍。 由執心故不能遍。 如三界中。 三乘天眼。 俱不能遍。 唯如來無執。 性合真空。 故能周遍。 如般若經中。 佛自言。 我以無執故。 得真金身。 圓光常現。 火燒天祠者。 昔有漁師。 河上見公主過。 因生染心。 思求不得。 身漸羸疾。 其母遂問病因。 與作方便。 日送鯉魚一頭。 公主怪問。 母直陳其事。 遂許云。 我因拜天祠。 即潛相見。 子知便喜。 公主後來。 正見漁人睡熟。 撼之不覺。 便繫帛子在手上。 公主去後。 漁人睡覺。 見手上帛子。 知公主來。 心生恨憶。 心中欲火內燒。 自身爛壞。 并燒天祠。 房室淨盡。 所以三界有法。 識外無文。 皆從四大內外成。 盡是一心虛妄變。 何者。 最初因不覺。 故有業識。 從業識因動。 故有轉識。 從轉識起見。 故有現識。 因見分。 成相分。 能所纔分。 心境頓現。 古鈔釋首楞嚴經云。 明妄非他。 覺明為咎者。 六識取塵。 由業識發起。 後有第七識執第八識中明。 變起外四大。 四大引起六根塵。 六根塵引起六識。 六識依六根塵。 因外有色。 內引眼根等。 明妄非他者。 其妄最初。 因自心動有風。 因執有金。 因愛有水。 因求有火。 皆是自心變起四大。 還自分別結業受生。 故非他累。 覺明為咎者。 由強覺了本體明為咎。 則無知覺明。 有知明覺。 如人見不淨。 便生厭心。 由分別故。 以猪狗見。 便生淨想。 皆由強覺無明。 但無分別妄見。 唯見法性淨土。 是知內外四大。 地水火風。 念念發現。 所以經云。 或各各發明。 若俱發明。 各各發明者。 汝見圓明。 知心欲取。 失却本明性空。 思想搖動。 心生風輪。 情愛相續。 性感水輪。 執心熾盛。 金輪則現。 求心若欲火輪方興。 若俱發明。 初起強覺。 四大俱現。 如人恨憶。 瞋則火生。 身心動轉。 以況於風。 目中淚盈。 而表於水。 面發赤相。 則表於地。 是以內外四大。 元是我心之性。 以為自性。 又自第八識。 變起根身器內外四大之相分。 為自相。 又因妄念而起強覺而知。 所以萬像森蘿欝然顯現。 若能窮因體本。 皆是自心之性。 自心之相。 於中妍醜憎愛。 全是意識計度分別而成。 既識根由。 須存正智。 但除強覺。 一念不生。 自然心境俱空。 前後際斷。 故知七大之性。 性真圓融。 一一大俱遍法界。 皆是一體。 如七顆氷。 將火鎔為一水。 亦如因陀羅網同而不同。 如水與氷。 異而不異。 乃至五陰。 六入。 十二處。 十八界等。 皆滿法界。 一一微塵。 亦滿法界。 一一毛孔。 亦遍法界。 一一身心亦遍。 皆如來藏。 如香水海中。 常說一切法。 為諸菩薩。 不見菩薩相。 不見邪師相。 不見生住異滅相。 所以盡合真空。 俱遍實際。 如說龜毛兔角焰水乾城。 但有言說之名。 且無實事。 例凡夫界。 中所有見聞陰入之根。 名色之境。 亦但有其名。 都無實事。 今將世間共知龜毛易解之虛。 破如今現執名色難解之虛。 還同龜毛無所執著。 即知從來所執一切境界。 皆從識變。 盡逐想生。 離識無塵。 識寂則諸塵並寂。 離想無法。 想空則諸法皆空。 因緣自然。 俱成戲論。 知解分別。 本末無從。 但有意言。 都無真實。 如此明達。 頓悟前非。 終不更待空裏之華。 將期結果。 取夢中之物。 擬欲牢藏。

It is like when a person is afraid, non-humans take advantage of them. The Tathāgata attained the elemental nature of fire; the fire of the three realms cannot burn him. The Tathāgata himself produced the fire of wisdom to cremate [his body into] relics; this fire was so fierce that the great disciples could not put it out with water, and even the dragon kings could not quench it. Only Śakra, lord of the devas, said: 'By the power of my original vow alone have I been able to quench it.' Although there is the elemental nature of fire, it does not burn itself, just as a knife can cut, but cannot cut itself, and an eye can see, but cannot see itself. As the nature of the fire element is mind only, so too is the nature of the seven elements. In accord with the mind, they all pervade the dharmadhātu. The dharmadhātu is originally pervasive; it is due to the grasping mind that it cannot pervade. In the three realms, for instance, the divine eyes of the three vehicles cannot pervade it at all; only the Tathāgata is free from grasping, and his nature accords with true emptiness, and so he can completely pervade it. As the Buddha himself said in the Prajñāpāramitā Sūtra: 'Because I am free from grasping, I have attained the true golden body, with a round halo constantly appearing.' / As for the fire burning the heavenly shrine: once there was a fisherman who saw a princess passing by the river. A lustful mind arose in him, but yearning [for her], he could not obtain her, and his body gradually became emaciated and sick. His mother then asked the cause of the illness and made an expedient device for him, sending one carp every day. The princess was surprised and questioned her, and the mother told the story directly. [The princess] then agreed, saying: 'When I go to worship at the heavenly shrine, I will secretly meet him.' The son was delighted upon knowing this. Later, when the princess arrived, she saw the fisherman fast asleep; she shook him, but he did not wake up, so she tied a piece of silk to his hand. After the princess departed, the fisherman awoke. Seeing the silk on his hand, he realized the princess had come, and remorse and longing arose in his heart. The fire of desire within his mind burned inward; his own body rotted and was destroyed, and it also burned the heavenly shrine, leaving the chambers completely consumed. / Therefore, whatever phenomena exist in the three realms are nothing outside of consciousness. They are all formed internally and externally from the four elements, and are entirely the false transformations of the one mind. Why is this? Initially, due to non-enlightenment, there is karmic consciousness (karmavijñāna). Due to movement resulting from karmic consciousness, there is transforming consciousness (pravṛttivijñāna). Due to seeing arising from transforming consciousness, there is manifesting consciousness (ākhyātavijñāna). Due to the darśanabhāga, the nimittabhāga is formed. The moment subject and object separate, mind and objects instantly manifest. / An ancient commentary on the Śūraṅgamasūtra states: 'To illuminate delusion as not other [than oneself], taking awareness and brightness as the fault.' The six consciousnesses grasping sense objects is initiated by karmic consciousness. Later, the seventh consciousness grasps the brightness within the eighth consciousness, transforming and giving rise to the external four elements. The four elements give rise to the six sense faculties and objects. The six sense faculties and objects give rise to the six consciousnesses. The six consciousnesses rely on the six faculties and objects; because form exists externally, it inwardly draws out the eye faculty and the rest. / 'To illuminate delusion as not other [than oneself]': delusion initially occurs because wind arises from the movement of one's own mind, metal from grasping, water from attachment, and fire from seeking. These are all the four elements transformed and produced by one's own mind, which in turn discriminates them itself, binding karma and receiving birth; hence it is not burdened by another. / 'Taking awareness and brightness as the fault': it is a fault to forcefully cognize the originally bright substance; it is cognition-brightness without knowledge, and bright cognition with knowledge. For example, when a human sees impurity, an attitude of revulsion arises through discrimination; but when a pig or dog sees it, an idea of purity arises. Both are due to the avidyā of forced cognition. If only there is no discriminating false seeing, one sees only the pure land of the Dharmatā. One thus knows that the internal and external four elements—earth, water, fire, and wind—manifest from moment to moment. Therefore the sūtra states: 'either manifest individually, or manifest simultaneously.' / 'Manifesting individually': your seeing is perfectly bright; when the mind of cognition desires to grasp, it loses the original brightness and nature of emptiness; thoughts fluctuate, and the wind wheel is generated in the mind. When emotional affection is continuous, its nature evokes the water wheel. When the grasping mind blazes, the metal wheel appears. When the seeking mind has desire, the fire wheel arises. / 'Manifesting simultaneously': when forced cognition initially arises, the four elements all appear together. For instance, when a person has remorse and longing, anger produces fire; the movement of body and mind illustrates wind; tears filling the eyes represent water; and the face turning red represents earth. Therefore, the internal and external four elements are fundamentally the nature of our own mind as their own-nature. Furthermore, from the eighth consciousness, the nimittabhāga of the internal and external four elements of the bodily faculties and the receptacle world is transformed as their own characteristics. Again, due to false thoughts, forced cognition arises and cognizes; therefore the myriad phenomena manifest densely and abundantly. / If one can trace the cause and realize the source, they are all the nature of one's own mind and the characteristics of one's own mind. In their midst, beauty and ugliness, hatred and love are entirely constructed through the reckoning and discrimination of the manovijñāna. Once the source is recognized, one must preserve right wisdom: simply eliminate forced cognition so that not a single thought arises, and naturally mind and objects will both be empty, with past and future cut off. / Therefore, we know that the natures of the seven elements are truly and harmoniously integrated; each and every great element completely pervades the dharmadhātu and is entirely of one substance. It is like seven pieces of ice being melted by fire into one water. It is also like Indra's net: identical yet not identical; like water and ice: distinct yet not distinct. Even the five skandhas, six āyatanas, twelve dhātus, eighteen dhātus, and so forth all fill the dharmadhātu; every single minute dust mote also fills the dharmadhātu; every single pore also pervades the dharmadhātu; every single body and mind also pervades it; all are the tathāgatagarbha. / It is like in the ocean of fragrant water, where all dharmas are constantly spoken for all bodhisattvas, yet no characteristic of a bodhisattva is seen, no characteristic of a false master is seen, and no characteristics of arising, staying, changing, or ceasing are seen. Therefore, all merge with true emptiness and completely pervade the limit of reality (bhūta-koṭi). / Just as when speaking of a tortoise's hair, a hare's horns, a mirage's water, or a Gandharva city, there are only names in speech without any real entity; so by analogy, all the faculties of seeing and hearing, the skandhas and āyatanas, and the objects of name and form in the realm of ordinary beings also have only their names, entirely without real entities. Now, using the unreality of a tortoise's hair, which is universally known and easy to understand in the world, we refute the unreality of currently grasped name and form, which is difficult to understand, so that it becomes identical to the tortoise's hair, with nothing clung to. Thus one knows that all spheres of cognition grasped from time immemorial are transformed by consciousness and entirely produced following thought. Apart from consciousness, there are no sense objects; when consciousness is stilled, all sense objects are stilled as well. Apart from thought, there are no dharmas; when thought is empty, all dharmas are empty as well. / Both causes and conditions and intrinsic nature become conceptual proliferation (prapañca). Knowledge, understanding, and discrimination have nowhere to come from, from root to branch; there are only words and expressions of the intellect, utterly devoid of reality. Understanding clearly like this, one suddenly awakens to previous errors, and will never again wait for a flower in the sky expecting it to bear fruit, or take an object in a dream intending to store it securely.