宗鏡錄 79.21

79.21

答。種種五陰。皆從心起。從心現相。名之曰色。經偈云。一切世間中。但有名與色。若欲如實觀。但當觀名色。色即收盡無情國土。名即收盡有識世間。五陰即世間故。若了五陰俱空。則是出世間。是知世出世間。皆從心起。何者。若意地起貪嗔心。覽三塗五陰。罪苦眾生發現。意地修戒善心覽人天五陰。受樂眾生發現。意地證人空心覽無漏五陰。真聖眾生發現。意地立弘誓心覽慈悲五陰。大士眾生發現。意地運平等心覽常住五陰。尊極眾生發現。今所以置前四陰。但觀識陰。如伐樹除根灸病得穴。則生死之苦芽永絕。煩惱之沈痾不生。又若毘藍之風。卷群疑而淨盡。猶劫燒之火。蕩異執而無餘。所以一切世間凡聖同居之處。無不悉是自心。如此悟入。名住真阿蘭若正修行處。非論大小之隱。不墮喧靜之觀。所以古德云。處眾不見喧嘩。獨自亦無寂寞。何故不見喧寂。以但了一心故。如大乘本生心地觀經云。爾時佛告彌勒菩薩摩訶薩言。汝善男子。當修學者。但有一德。是人應住阿蘭若處求無上道。云何為一。謂觀一切煩惱根原。即是自心。了達此法。堪能住止阿蘭若處。所以者何。譬如狂犬。被人驅打。但逐瓦石。不逐於人。未來世中。住阿蘭若。新發心者。亦復如是。若見色聲。香味觸法。其心染著。是人不知煩惱根本。不知五境從自心生。即此名為未能善住阿蘭若處。以是因緣。樂住寂靜求無上道。一切菩薩摩訶薩等。若五欲境現前之時。觀察自心。應作是念。我從無始。至于今日。輪迴六趣。無有出期。皆自妄心。而生迷倒。於五欲境貪愛染著。如是菩薩。名為堪住阿蘭若處。是知不悟自心。徒栖遠谷。避喧求靜。古人云。舉世未有其方。若頓了自心。是真阿蘭若。乃至光明遍照。萬德俱圓。若不自明。則輪迴諸趣。如頓證毘盧遮那法身字輪瑜伽儀軌。釋。如來法身觀者。先觀發起普賢菩薩微妙行願。復應以三密加持身心。則能入文殊師利大智慧海。然修行最初。於空閑處。攝念安心。閉目端身。結加趺坐。運心普緣無邊剎海。諦觀三世一切如來。遍於一一佛菩薩前。慇懃恭敬。禮拜旋遶。又以種種供具雲海。奉獻如是等一切聖眾。廣大供養已。復應觀自心。心本不生。自性成就。光明遍照。猶如虛空。復應深起悲念。哀愍眾生。不悟自心。輪迴諸趣。我當普化拔濟。令其開悟。盡無有餘。復應觀察自心。諸眾生心。及諸佛心。本無有異。平等一相。成大菩提心。瑩徹清淨廓然周遍。圓明皎潔。成大月輪。量等虛空。無有邊際。故知心無際故。猶若虛空。豈存初後。如華嚴經頌云。心住於世間。世間住於心。於此不妄起。二非二分別。是以說一說二。是世間語言。立是立非。屬意地分別。若頓悟自心。直入宗鏡。尚不見無分別。豈特生分別乎。如經頌云。了知非一二。非染亦非。淨亦復無雜。亂皆從自想。起不唯世法施為。乃至諸聖作用。起盡根由。皆不出宗鏡。故經偈云。剎海無邊妙莊嚴。於一塵中無不入。如是諸佛神通力。一切皆由業性起。如斯妙旨。是現證法門。但初生比信。猶可虛襟。況證入之時。自斷餘惑。言亡象絕。識滅情消。故祖師云。唯證乃知難可測。起信論云。證發心者。從淨心地。乃至菩薩究竟地。證何境界。所謂真如。以彼轉識。說為境界。而此證者。無有境界。唯真如智。名為法身。

Answer: The various five skandhas all arise from the mind. What appears as characteristics from the mind is designated as form. A sūtra verse says:
‘In all the worlds,
There are only name and form.
If one wishes to observe in accordance with reality,
One should only observe name and form.’
Form encompasses all the insentient lands; name encompasses all the worlds of consciousness. This is because the five skandhas are the world. If one realizes that the five skandhas are all empty, that is the supramundane. Thus we know that both mundane and supramundane arise from the mind. Why? If a mind of greed and anger arises in the mental ground, it embraces the five skandhas of the three evil destinies, and sentient beings of sin and suffering appear. If a mind cultivating the precepts and the wholesome arises in the mental ground, it embraces the five skandhas of humans and devas, and sentient beings experiencing pleasure appear. If a mind realizing personal emptiness arises in the mental ground, it embraces the undefiled five skandhas, and sentient beings who are true sages appear. If a mind establishing the great vows arises in the mental ground, it embraces the five skandhas of kindness and compassion, and sentient beings who are great beings (mahāsattvas) appear. If an impartial mind is brought forth in the mental ground, it embraces the permanently abiding five skandhas, and sentient beings of supreme veneration appear. Now, the reason we set aside the former four skandhas and only observe the consciousness skandha is that it is like felling a tree by removing its roots or moxibusting an illness by finding the acupoint: then the bitter sprouts of birth and death are cut off forever, and the deep-seated disease of kleśas does not arise. Furthermore, it is like the Vairambha wind, sweeping away all doubts completely; it is like the fire of the aeon’s end, burning away divergent attachments without remainder. Therefore, wherever ordinary beings and sages dwell together in all worlds, there is nothing that is not one’s own mind. Awakening and entering like this is called dwelling in a true araṇya, a place of correct cultivation. It does not speak of seclusion in small or large places, nor does it fall into the views of bustle and quietude. Hence an ancient worthy said: ‘Dwelling amidst the crowd, one sees no clamor; being alone, there is also no loneliness.’ Why does one see neither clamor nor quietude? Because one only realizes the one mind. As the Mahāyāna Mūlajātahṛdayabhūmidhyānasūtra says: ‘At that time, the Buddha said to Maitreya Bodhisattva-Mahāsattva: “Good man, among those who cultivate and learn, if there is just one virtue, that person should dwell in an araṇya to seek the unexcelled path. What is this one? It means observing that the root source of all kleśas is one’s own mind. Understanding this Dharma, one is capable of dwelling in an araṇya. Why is this? It is like a mad dog driven and beaten by people, which only chases the tiles and stones, not the person. In future ages, those of newly generated aspiration who dwell in an araṇya are also like this. If they see sights, sounds, smells, tastes, tangibles, or dharmas, and their minds become attached in defilement, these people do not know the root of kleśas; they do not know that the five sense-objects are born from their own minds. This is called being unable to dwell properly in an araṇya. For this reason, all bodhisattva-mahāsattvas who delight in dwelling in quietude to seek the unexcelled path, when the objects of the five desires appear before them, should observe their own minds and form this thought: ‘From beginningless time down to the present day, I have transmigrated through the six destinies with no time of escape; this is all due to my own deluded mind producing confusion and delusion, and feeling greed, love, and defiled attachment toward the objects of the five desires.’ A bodhisattva such as this is called one capable of dwelling in an araṇya.”’ From this we know that if one does not awaken to one’s own mind, dwelling in distant valleys in vain to escape clamor and seek quietude—as an ancient said, throughout the world there has never been such a method. If one suddenly realizes one’s own mind, that is the true araṇya, extending to the light shining everywhere and the myriad virtues being completely perfected. If one is not clear about oneself, one transmigrates through the various destinies. As the Ritual Manual of the Letter-Wheel Yoga for the Sudden Realization of the Vairocana Dharmakāya explains regarding the contemplation of the Tathāgata’s dharmakāya: ‘First, contemplate the arousing of Samantabhadra Bodhisattva’s wondrous practices and vows; next, one should empower body and mind with the three mysteries, thereby being able to enter the great wisdom-ocean of Mañjuśrī. However, at the very beginning of cultivation, in a quiet place, collect your thoughts and pacify your mind, close your eyes and sit upright in the full lotus posture. Bring forth your mind to universally take as objects the boundless oceans of lands, closely observing all the Tathāgatas of the three times. Everywhere before each Buddha and bodhisattva, earnestly and reverently pay homage and circumambulate. Further, with clouds and oceans of various offering implements, present them to all such holy assemblies. Having made this vast offering, one should again observe one’s own mind: the mind is originally unborn, accomplished by its own nature, its light shining everywhere, just like empty space. Again, one should deeply arouse compassionate thoughts, pitying sentient beings who do not awaken to their own minds and transmigrate through the various destinies: ‘I shall universally transform and deliver them, causing them to awaken without exception.’ Again, one should observe that one’s own mind, the minds of all sentient beings, and the minds of all Buddhas originally have no difference, being of one equal characteristic, accomplishing the great bodhicitta, crystalline, pure, vast, and pervasive, round, bright, and dazzling, forming a great moon-wheel whose measure equals empty space without boundary.’ Thus we know that because the mind is boundless, it is like empty space; how could there be a beginning or an end? As a verse in the Avataṃsakasūtra says:
‘Mind abides in the world,
The world abides in mind;
Herein do not falsely produce
Discriminations of duality and non-duality.’
Therefore, speaking of one or speaking of two is worldly language; establishing right or establishing wrong belongs to discrimination in the mental ground. If one suddenly awakens to one’s own mind and directly enters the mirror of the source, one does not even see non-discrimination, how much less could one produce discrimination? As a sūtra verse says:
‘Fully knowing it is neither one nor two,
Neither defiled nor pure,
Nor again confused and chaotic—
All arise from one’s own ideation.’
Not only the actions and operations of worldly dharmas, but even the activities of all the sages—the root source of their arising and ceasing does not go beyond the mirror of the source. Therefore a sūtra verse says:
‘The ocean of lands has boundless wondrous adornments;
Within a single speck of dust, there are none that do not enter.
Such supernatural powers of all the Buddhas
All arise from the nature of karma.’
Such a wondrous principle is a Dharma gate of direct realization. Merely giving rise to inferential faith at first can still empty the mind; how much more so when one realizes and enters it, naturally severing remaining perplexities, where words perish and images are extinguished, consciousness is eradicated and emotional attachments dissolve! Thus the patriarch said: ‘Only by realization is it known; it is difficult to fathom.’ The Awakening of Faith says: ‘Regarding realization-based aspiration: from the stage of the pure mind up to the ultimate stage of a bodhisattva, what realm of objects is realized? It is what is called tathatā. It is in reference to that evolving consciousness that it is called a realm of objects; yet for this realizer, there is no realm of objects: only the wisdom of tathatā is called the dharmakāya.’