宗鏡錄 69.33.6

69.33.6

杌見思空。 繩消蛇想。 渴鹿罷馳於陽焰。 癡猿息弄於月輪。 遂乃靜慮虛襟。 若陵空之逸翮。 隨緣養性。 猶縱浪之虛舟。 畢故不造新。 任真而合道。 如是五陰六入。 十二處。 十八界。 七大性等。 非是本來自然無因而有。 非從今日和合因緣所生。 但是識心。 分別建立。 今破此識性。 則七大性。 乃至一切法皆空。 如尋流得源。 捕賊獲將。 則無明怨對。 生死魔軍。 應念俱消。 如湯沃雪。 唯如來藏。 妙湛明心。 性真圓融。 遍十方界。 如波澄秋渚。 含虛洞然。 雲朗晴空逈無所有。 所以首楞嚴經云。 佛告阿難。 汝猶未明一切浮塵諸幻化相。 當處出生。 隨處滅盡。 幻妄稱相。 其性真為妙覺明體。 如是乃至五陰。 六入。 從十二處。 至十八界。 因緣和合。 虛妄有生。 因緣別離。 虛妄名滅。 殊不能知。 生滅去來本如來藏。 常住妙明不動周圓。 妙真如性。 性真常中求於去來迷悟生死。 了無所得。 是以先令照徹心境分明。 後乃頓融。 須亡心境。 如華嚴演義云。 謂此華嚴經中。 教人觀察。 若心若境。 如頌云。 欲知諸佛心。 當觀佛智慧。 佛智無依處。 如空無所依。 此令觀佛心也。 又頌云。 若有欲知佛境界。 當淨其意如虛空。 此教觀佛境也。 次空心境頌云。 法性本空寂。 無取亦無見。 性空即是佛。 不可得思量。 無取即無境。 無見即無心。 又頌云。 若有欲得如來智。 應離一切妄分別。 有無通達皆平等。 疾作人天大導師。 即空心境也。 菩薩凡夫所有心境。 觀照例知。 故經頌云。 知妄本自真。 見佛則清淨。 又云。 心佛與眾生。 是三無差別。

Seeing a stump, the thought of an apparition empties; the thought of a snake vanishes upon seeing a rope. The thirsty deer ceases its running after mirages; the foolish monkey rests from playing with the moon's reflection. Thereupon, one calms contemplation and empties the breast, like swift wings soaring across the sky; one follows conditions to nourish the nature, like an empty boat tossed on the waves. Bringing the old to an end without creating the new, one relies on the true and accords with the Way. / Thus, the five skandhas, six internal āyatanas, twelve āyatanas, eighteen dhātus, the natures of the seven elements, and so forth do not fundamentally and naturally exist without a cause, nor are they produced from the combination of causes and conditions today. They are merely established through discrimination by the conscious mind. Now, refuting this nature of consciousness, the natures of the seven elements and even all dharmas are empty. Just as tracing a stream finds its source, and catching bandits captures their general, the adversaries of avidyā and the demonic armies of saṃsāra perish in response to a single thought, like hot water poured on snow. Only the tathāgatagarbha, the wondrously serene and bright mind, is truly and harmoniously integrated by nature, pervading the realms of the ten directions, like waves settling on an autumn shore, clear and hollow, or clouds vanishing from a sunny sky, leaving nothing at all. / Therefore the Śūraṅgamasūtra states: 'The Buddha told Ānanda: "You still do not understand that all floating dust and illusory characteristics arise where they are and vanish where they are. Their characteristics are called illusory and false, but their nature is truly the substance of wondrous enlightened brightness. Thus, up to the five skandhas, the six internal āyatanas, from the twelve āyatanas to the eighteen dhātus: through the combination of causes and conditions, they falsely appear to arise; through the separation of causes and conditions, they are falsely called ceasing. You completely fail to realize that arising, ceasing, going, and coming are fundamentally the tathāgatagarbha, the eternally abiding, wondrously bright, unmoving, and all-pervading wondrous nature of tathatā. Within the truly eternal nature, if one seeks for going, coming, delusion, awakening, birth, or death, nothing whatsoever can be found."' / Therefore, one is first caused to illuminate mind and objects clearly, and subsequently to fuse them suddenly, so that mind and objects must both be extinguished. / As the Huayan Yanyi states: 'This means that in this Avataṃsakasūtra, people are taught to observe both mind and objects. As the verse says: / "If you wish to know the minds of the Buddhas, / you should contemplate the Buddha's wisdom. / The Buddha's wisdom has no resting place, / just as space has nothing to rely upon." / This causes one to contemplate the Buddha's mind. / Another verse says: / "If anyone wishes to know the realm of the Buddha, / they should purify their mind like space." / This teaches contemplation of the Buddha's realm. / Next, a verse on emptying mind and objects says: / "The Dharmatā is fundamentally empty and serene; / there is neither grasping nor seeing. / The emptiness of nature is itself the Buddha; / it cannot be conceived." / No grasping means no object; no seeing means no mind. / Another verse says: / "If anyone wishes to attain the Tathāgata's wisdom, / they should depart from all false discrimination. / Comprehending that existence and non-existence are entirely equal, / they will swiftly become a great teacher of humans and devas." / This empties mind and objects.' / All the minds and objects of bodhisattvas and ordinary beings can be understood by this analogy of contemplation. Therefore a sūtra verse says: / 'Knowing delusion is fundamentally real itself, / seeing the Buddha is purity.' / It also says: / 'The mind, the Buddha, and sentient beings: / these three are not different.'