宗鏡錄 76.5

76.5

答。實有此理。全在當人。若障薄遮輕。直了直入。緣深機熟。頓悟頓修。如鏡淨明生。雲開月朗。或垢濃習重。觀劣心浮。雖信解一心。行門難立。有八重妄想之垢。猶緻網稠林。具六種繫縛之門。若堅氷膠漆。若非大力。曷能解分。如持地論云。妄想有八種。一自性妄想。即執色等法。各有自體。二差別妄想。即執色等。有可見不可見。對無對色差別。三攝受積聚妄想。即於陰中。執我眾生。於軍林等中。起定執實。此一分別。即前。執人。後執於法。四我見妄想。無我計我也。五我所妄想。即執我用。六有念妄想。即緣可愛淨境分別。七不念妄想。即緣可增不淨境分別。八俱相違妄想。即緣中容境分別。約經論有六種縛。先論心境二種縛者。一相應縛。二所緣縛。煩惱是心心所。起。必託於心王。心所染心。名相應縛。心心所法。俱能緣境。境不離繫。名所緣縛。次三界中四種縛者。一貪。二嗔。三見取。四戒取。貪嗔二縛。不令眾生出於欲界。論家舉喻。如守獄卒。見取戒取二縛。不令有情出色無色界。何者。見取。執劣為勝。執非想非非想處。及無想天。執為解脫涅槃。名為見取。戒取者。非因計因。執非想定。及無想定。并鷄戒。為生天因。解脫因。名戒禁取。由此二縛。令諸有情。不得出色無色界。如上妄想繫縛。除上根頓修外。即須約地位現觀之力。如經所明。現觀有六現。謂現前。觀。謂觀察。即真理常現在前。妙智恒能觀察。不令間斷。任運相應。瑜伽論云。一思現觀。謂上品思慧。引生煖等。四加行道中。觀察諸法。名為現觀。二信現觀。謂緣三寶世間出世間淨信。此助現觀。令不退轉。立現觀名。三戒現觀。謂道共無漏戒。能除破戒垢。令觀增明。亦名現觀。四智諦現觀。謂正體後得二智緣真俗。真俗。二諦也。五邊現觀。謂智諦觀後。觀諸緣安立世出世智。六究竟現觀。謂盡無生等究竟位智。古釋。前思現觀。資糧加行。所有智慧。但能伏。未能斷也。初地已上。信戒智諦。及邊現觀。當地。即斷。後地即伏。究竟一觀。非伏非斷。此斷有二。一共相斷。二自相斷。若斷惑證理之時。作空行相。及無我行相。即名共相。為空無我。該通四諦故。名共相斷。若斷惑證理之時。作真如寂滅行相。不通諸諦。唯在滅諦。名自相斷。又有三種斷。一自性斷。如燈破闇。智慧起時。煩惱闇障自性應斷。二不生斷。謂得初地法空之時。能令三塗惡道苦果。永更不生。人中無根。二形。北州無想天等種子。不生後果。名不生斷也。三緣縛斷者。但斷心中之惑。於外塵境不起貪嗔。於境雖緣而不染著。名緣縛斷也。於三斷之中。自性。不生。此二任運能斷。皆由緣縛一斷。能令三界因果不生。又古釋。智障。有其三門。一是智障。所謂分別有無之心。二是體障。謂觀非有非無之解。立己能者。故曰體障。三是治想。謂妄識中合如正慧。依此地有其三。初。一四地乃至七地斷除。四五六地。斷除分別取有之心。謂解法慢身淨慢等。入七地時。斷除分別取無之心。八地已上。斷除體障。前第七地。雖除分別有無之心。猶見己心以為能觀。如為所觀。其所觀如不即心。能。觀之心不即如。心。如別故。心外求法。故有功用。法外立心。故有體障。從第七地入八地時。破捨此障。觀察如外由來無心。心外無如。如外無心。心不異如。心外無如。如不異心。故能如心。泯同法界。廣大不動。以不異故。自外推求故捨功用。不復如外建立神智。故滅體障。體障滅故。名無障想。第三治想。至佛方滅。故入八地。雖無障想。而有治想。行八地已上。無生忍體。轉轉寂滅。令彼治想。運運自亡。至佛乃窮。故知萬境雖空。須得無心契合。不可口雖說空。行在有中。境智相應。能。所冥合。方能解縛。隨順無生耳。纔生取著。便成魔業。如華嚴經云。佛子。菩薩摩訶薩。有十種魔。何等為十。所謂蘊魔。生諸取故。煩惱魔。恒雜染故。業魔。能障礙故。心魔。起高慢故。死魔。捨生處故。天魔。自憍縱故。善根魔。恒執取故。三昧魔。久耽味故。善知識魔。起著心故。菩提法智魔。不願捨離故。是為十。菩薩摩訶薩。應作方便。速求遠離。疏釋云。一蘊魔者。身為道器。體與佛同。豈即是魔。蘊魔之名。特由取著。下九例爾。皆以下句。釋成魔義。是知以心分別。萬法皆魔。何但此十。故舉菩提。法智。以勝況劣。不以心分別。一切皆佛。豈捨魔界求佛界耶。然四魔直就體明。十魔多約執取。十表無盡故。菩提法者。即所證。智是能證。能所冥合。故名菩提。若不捨於分別。菩提之見。即是魔矣。若入宗鏡。分別自亡。既無能證之心。亦無所證之理。又華嚴經云。無有少法為智所入。亦無少智而入於法。是以駕一智箭。破眾魔軍。揮一慧刀。斬群疑網。斯乃宗鏡之力。餘何言哉。若不悟自心。未達斯旨。雖修智慧。不入圓常。縱練行門。唯增我慢。以未達一際法門故。但生分別。長養無明。如經云。若分別是。聲聞法。是緣覺法。是菩薩法。是諸佛法。此名為淨。此名不淨。此名為道。此名非道。是名菩薩憍慢。若入宗鏡。智行俱成。我慢山崩。貪癡水竭。勝負情盡。差別業亡。如弄珠吟云。消六賊兮爍四魔。摧我山兮竭愛河。龍女靈山親獻佛。貧兒衣裏枉蹉跎。

Answer: There is indeed this principle, but it depends entirely on the person. If their obstacles are thin and their hindrances light, they directly realize and directly enter; if their conditions are deep and their capacities ripe, they suddenly awaken and suddenly cultivate, like brightness arising on a clean mirror, or the moon shining clear when clouds part. But if their defilements are thick and their habits heavy, their contemplation is weak and their minds unsettled. Though they believe in and understand the one mind, the gate of practice is difficult to establish. They have the defilements of the eight kinds of false discrimination, like a dense net and thick forest; they possess the gates of the six kinds of binding, like solid ice and sticky glue. Were it not for great power, how could they resolve and sever them? As the Bodhisattvabhūmi (*Chidi lun*) states: "There are eight kinds of false discrimination: First, false discrimination of self-nature—that is, grasping at phenomena such as form as each possessing its own intrinsic substance. Second, false discrimination of distinctions—that is, grasping at form and so forth as having distinctions such as visible and invisible, with resistance and without resistance. Third, false discrimination of apprehension and accumulation—that is, grasping at self and sentient beings within the aggregates, and giving rise to fixed grasping at solidity within an army, a forest, and so forth. This single discrimination comprises, first, grasping at person, and second, grasping at phenomena. Fourth, false discrimination of the view of self—conceiving a self where there is no self. Fifth, false discrimination of what belongs to a self—that is, grasping at the functions of a self. Sixth, false discrimination with mindful desire—that is, discriminating by taking delightful, pure objects as conditions. Seventh, false discrimination without mindful desire—that is, discriminating by taking repulsive, impure objects as conditions. Eighth, false discrimination contrary to both—that is, discriminating by taking neutral objects as conditions." According to the sūtras and treatises, there are six kinds of binding. Discussing first the two kinds of binding of mind and objects: First is the binding of association; second is the binding of objective condition. Kleśas are minds and mental factors; when they arise, they must depend on the principal mind. Mental factors defiling the mind is called the binding of association. Mental and mental-factor phenomena are both able to take objects as conditions; when objects cannot be separated from attachment, this is called the binding of objective condition. Next, regarding the four kinds of binding in the three realms: first is greed (rāga); second is anger (dveṣa); third is the attachment to views (dṛṣṭiparāmarśa); fourth is the attachment to rules and rituals (śīlavrataparāmarśa). The two bindings of greed and anger prevent sentient beings from leaving the desire realm; the treatise masters give the analogy of jailers guarding a prison. The two bindings of attachment to views and attachment to rules and rituals prevent sentient beings from leaving the form and formless realms. How so? Attachment to views grasps the inferior as superior: grasping the station of neither-perception-nor-non-perception and the heaven of non-perception, and grasping them as liberation and nirvāṇa, is called attachment to views. As for attachment to rules and rituals, it conceives a cause where there is no cause: grasping the absorption of neither-perception and the absorption of non-perception, as well as the chicken precepts, as causes for rebirth in heaven or causes for liberation—this is called grasping at precepts and prohibitions. Due to these two bindings, sentient beings cannot escape the form and formless realms. With such false discrimination and binding as described above, aside from those of superior faculties who cultivate suddenly, one must rely on the power of clear realization (abhisamaya) through the stages. As explained in the sūtras, clear realization has six aspects. "Clear" (現) means manifesting directly before one; "realization" (觀) means contemplation and observation—that is, the true principle is constantly manifest before one, and wondrous wisdom is constantly able to contemplate and observe it, without interruption, functioning spontaneously in accord. The Yogācārabhūmiśāstra states: "First is clear realization through reflection (cintā-abhisamaya): that is, superior reflective wisdom brings about the warmth stage and so forth; contemplating all phenomena in the four paths of applied practice (prayogamārga) is called clear realization. Second is clear realization through faith (śraddhā-abhisamaya): that is, pure faith directed toward the Three Jewels, both mundane and supramundane; this assists clear realization, causing it not to regress, and thus receives the name of clear realization. Third is clear realization through morality (śīla-abhisamaya): that is, the uncontaminated morality associated with the path, which can remove the defilements of breaking precepts and cause contemplation to become increasingly luminous; this is also called clear realization. Fourth is clear realization of truth through wisdom (jñāna-satya-abhisamaya): that is, the two wisdoms—the fundamental and the subsequent—taking the ultimate and conventional truths as conditions; ultimate and conventional are the two truths. Fifth is clear realization of the limits [of truth] (sīma-abhisamaya): that is, following the contemplation of truth through wisdom, contemplating all conditions to establish mundane and supramundane wisdom. Sixth is clear realization of culmination (niṣṭhā-abhisamaya): that is, the wisdom of the ultimate stages, such as the knowledge of exhaustion and non-arising." Ancient commentators explain: "As for the clear realization through reflection mentioned above, whatever wisdom belongs to the stages of provisions and applied practice can only suppress, but cannot yet sever [defilements]. From the first bhūmi upward, the clear realizations through faith, morality, truth through wisdom, and the limits [of truth] directly sever [defilements] in their corresponding bhūmi and suppress them in subsequent bhūmis. The single clear realization of culmination neither suppresses nor severs." This severing has two kinds: first is severing by common characteristics; second is severing by self-characteristics. If, at the time of severing delusion and realizing principle, one adopts the mental aspect of emptiness and the mental aspect of non-self, this is called common characteristics. Because emptiness and non-self pervade all four noble truths, it is called severing by common characteristics. If, at the time of severing delusion and realizing principle, one adopts the mental aspect of the quiescent cessation of tathatā, which does not pervade all truths but resides exclusively in the truth of cessation, this is called severing by self-characteristics. Furthermore, there are three kinds of severing: First is severing of self-nature: just as a lamp destroys darkness, when wisdom arises, the self-nature of the dark obscurations of kleśas should be severed. Second is severing by non-arising: that is, when attaining the emptiness of phenomena on the first bhūmi, one is able to make the painful retributions of the three evil destinies never arise again, and causes the seeds of lacking sense faculties, of possessing both gender characteristics, and of rebirth in the northern continent or the heaven of non-perception among humans to no longer produce future results; this is called severing by non-arising. Third, severing of the binding of conditions means merely severing delusion within the mind: one does not give rise to greed or anger toward external dust-like objects; although taking objects as conditions, one is not defiled by or attached to them; this is called severing of the binding of conditions. Among these three kinds of severing, self-nature and non-arising are both severed spontaneously; both result from the single severing of the binding of conditions, which is able to cause the causes and effects of the three realms not to arise. Furthermore, ancient commentators explain: "Obstacles to wisdom have three gates: First is the obstacle to wisdom itself, which is the mind that discriminates existence and non-existence. Second is the obstacle of substance: when one contemplates the understanding of neither-existence-nor-non-existence, establishing oneself as capable—hence it is called the obstacle of substance. Third is the conception of remedy: that is, within the false consciousness, matching it to tathatā with correct wisdom. Depending on this, the bhūmis have three [divisions]: First, it is severed from the first to the fourth bhūmi, and up to the seventh bhūmi; the fourth, fifth, and sixth bhūmis sever the mind that discriminates and grasps at existence—that is, the arrogance of understanding the Dharma, the arrogance of the body's purity, and so forth. When entering the seventh bhūmi, one severs the mind that discriminates and grasps at non-existence. On the eighth bhūmi and above, one severs the obstacle of substance. On the preceding seventh bhūmi, although the mind that discriminates existence and non-existence has been eliminated, one still views one's own mind as that which is capable of contemplation and tathatā as that which is contemplated. The contemplated tathatā is not identical to the mind, and the mind capable of contemplation is not identical to tathatā. Because mind and tathatā are distinguished, one seeks phenomena outside of mind, and hence effort remains; one establishes mind outside of phenomena, and hence the obstacle of substance exists. When entering the eighth bhūmi from the seventh bhūmi, one breaks through and abandons this obstacle, contemplating that outside of tathatā there has fundamentally never been mind, and outside of mind there is no tathatā. Outside of tathatā there is no mind, and mind is not different from tathatā; outside of mind there is no tathatā, and tathatā is not different from mind. Thus, tathatā and mind are able to merge into identity with the dharmadhātu, vast and unmoving. Because they are not different, one abandons effort in seeking outwardly; no longer establishing spiritual wisdom outside of tathatā, the obstacle of substance is extinguished. Because the obstacle of substance is extinguished, it is called the conception free of obstacles. The third, the conception of remedy, is extinguished only upon reaching Buddhahood. Therefore, when entering the eighth bhūmi, although one is free of the conception of obstacles, the conception of remedy still remains. Practicing on the eighth bhūmi and above, the substance of anutpattikadharmakṣānti becomes progressively more quiescent, causing that conception of remedy to vanish spontaneously moment by moment, reaching full exhaustion only at Buddhahood." Therefore, we know that although the myriad objects are empty, one must attain mindlessness to accord with them. One must not merely speak of emptiness with one's mouth while one's actions abide in existence. Only when object and wisdom correspond, and subject and object are secretly merged, can one unravel the bindings and accord with non-arising. As soon as grasping and attachment arise, they immediately turn into the deeds of Māra. As the Avataṃsakasūtra says: "O sons of the Buddha, bodhisattva-mahāsattvas have ten kinds of Māra. What are the ten? Namely, the Māra of the aggregates, because of giving rise to various graspings; the Māra of kleśas, because of constant defilement; the Māra of karma, because of being able to obstruct; the Māra of the mind, because of giving rise to haughty pride; the Māra of death, because of abandoning the place of rebirth; the Māra of the heavens, because of arrogance and self-indulgence; the Māra of roots of goodness, because of constantly grasping onto them; the Māra of samādhi, because of long relishing its taste; the Māra of good spiritual friends, because of giving rise to an attached mind; the Māra of the wisdom of the Dharma of bodhi, because of not wishing to let it go. These are the ten. Bodhisattva-mahāsattvas should employ expedient means and swiftly seek to distance themselves from them." The commentary explains: "First, regarding the Māra of the aggregates: the body is a vessel for the path, and its substance is identical to the Buddha; how could it directly be a Māra? The name 'Māra of the aggregates' is solely due to grasping and attachment. The nine below follow this pattern; all rely on the subsequent phrase to explain and establish the meaning of Māra. Thus we know that when the mind discriminates, the myriad phenomena are all Māra—how could it be limited to these ten? Therefore, bodhi and the wisdom of Dharma are cited, contrasting the superior with the inferior. When the mind does not discriminate, everything is Buddha; how could one abandon the realm of Māra to seek the realm of the Buddha? Furthermore, while the four Māras are explained directly in terms of substance, the ten Māras are mostly discussed in terms of grasping, with ten signifying inexhaustibility. As for the Dharma of bodhi, it is that which is realized, and wisdom is that which can realize; when subject and object secretly merge, it is named bodhi. If one does not abandon discrimination, the view of bodhi is itself Māra. If one enters the mirror of the source, discrimination vanishes on its own: there is neither the mind capable of realizing, nor the principle that is realized." Furthermore, the Avataṃsakasūtra says: "There is not the slightest phenomenon into which wisdom enters, nor is there the slightest wisdom that enters into phenomena." Therefore, mounting a single arrow of wisdom, one breaks the armies of Māra; wielding a single sword of wisdom, one severs the nets of manifold doubts. This is the power of the mirror of the source; what else need be said? If one does not awaken to one's own mind and has not penetrated this meaning, then even if one cultivates wisdom, one will not enter the perfect and constant; even if one trains in the gates of practice, one will only increase one's arrogance. Because one has not penetrated the Dharma gate of the single boundary, one merely gives rise to discrimination and nourishes avidyā. As the sūtra says: "If one discriminates, 'This is the śrāvaka Dharma, this is the pratyekabuddha Dharma, this is the bodhisattva Dharma, this is the Buddhas' Dharma; this is called pure, this is called impure; this is called the path, this is called non-path'—this is called the arrogance of a bodhisattva." If one enters the mirror of the source, wisdom and practice are both fulfilled: the mountain of arrogance collapses, the waters of greed and moha dry up, sentiments of victory and defeat are exhausted, and distinct karmas vanish. As the "Song of Playing with the Pearl" says: "It disperses the six thieves and incinerates the four Māras, / Destroys the mountain of self and dries up the river of craving. / The nāga girl personally made an offering to the Buddha at Vulture Peak; / The poor son wasted his time with [the jewel] inside his robe."