宗鏡錄 79.35

79.35

偈答云。譬如強幻王。令餘幻王退。如是清淨法。能令染法盡。釋曰。彼能治淨法。亦如幻王。由能對治染法。得增上故。彼所治染法。亦如幻王。由於境界。得增上故。如是清淨法。能令染法盡者。如彼強力幻王。能令餘幻王退。以染淨法。各有增上力。隨境自在轉。故稱為王。所以圓覺經云。爾時世尊告普眼菩薩言。善男子。彼新學菩薩。及末世眾生。欲求如來淨圓覺心。應當正念遠離諸幻。先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐靜室。恒作是念。我今此身。四大和合。所謂髮毛爪齒。皮肉筋骨。髓腦垢色。皆歸於地。涕唾膿血。津液涎沫淡淚精氣。大小便利。皆歸於水。煖氣歸火。動轉歸風。四大各離。今者妄身當在何處。即知此身。畢竟無體。和合為相。實同幻化。四緣假合。妄有六根。六根四大。中外合成。妄有緣氣。於中積聚。似有緣相。假名為心。善男子。此虛妄心。若無。六塵。則不能有。四大分解。無塵可得。於中緣塵。各歸散滅。畢竟無有緣心可見。善男子。彼諸眾生。幻身滅故。幻心亦滅。幻心滅故。幻塵亦滅。幻塵滅故。幻滅亦滅。幻滅滅故。非幻不滅。譬如磨鏡垢盡明現。善男子。當知身心。皆為幻垢。垢相永滅。十方清淨。善男子。譬如清淨摩尼寶珠。映於五色。隨方各現。諸愚癡者。見彼摩尼實有五色。善男子。圓覺淨性。現於身心。隨類各應。彼愚癡者。說淨圓覺。實有如是。身心自相。亦復如是。由此不能遠於幻化。釋曰。珠中無五方之色。因光所映。性中無五趣之身。隨業而現。迷珠者。執珠。中實色。昧性者。認性內虛身。法喻皎然。真偽可驗。

It answers in a verse: / "Just as a powerful illusion-king / causes other illusion-kings to retreat, / so pure phenomena / can bring defiled phenomena to an end." / The commentary explains: That pure phenomenon which remedies is also like an illusion-king, because it gains predominance through being able to remedy defiled phenomena. That defiled phenomenon which is remedied is also like an illusion-king, because it gains predominance through sensory realms. That pure phenomena can bring defiled phenomena to an end is like that powerful illusion-king being able to cause other illusion-kings to retreat. Because defiled and pure phenomena each have predominant power and revolve autonomously according to the object, they are called 'kings'. Therefore, the Sutra of Perfect Enlightenment says: "At that time the World-Honoured One said to Samantacakṣus Bodhisattva: 'Good son, those bodhisattvas who are beginners and sentient beings of the final age who wish to seek the Tathāgata's pure mind of perfect enlightenment should maintain correct mindfulness and distance themselves from all illusions. First, relying on the Tathāgata's practice of śamatha, they should firmly maintain the prohibitive precepts, settle peacefully with their assemblies, and sit quietly in a calm room, constantly generating this thought: "This body of mine is a combination of the four great elements. Namely, hair, nails, and teeth, skin, flesh, sinews, and bones, marrow, brain, and impure matter all return to earth. Spittle, snot, pus, and blood, saliva, moisture, phlegm, tears, semen, vitality, urine, and feces all return to water. Warmth returns to fire. Movement returns to wind. When the four great elements separate from each other, where is this false body now?" Then one knows that this body ultimately has no substance; its characteristics are mere combination, truly identical with illusions and transformations. The four conditions falsely combine, falsely producing the six sense faculties. The six sense faculties and four great elements combine internally and externally; falsely there is conditioning breath accumulating within them, seeming to possess conditioned characteristics, falsely designated as "mind". Good son, if this false mind did not have the six dust-objects, it could not exist. When the four great elements disintegrate, no dust-objects can be apprehended; the conditioned dust-objects within each return to dispersion and extinction, and ultimately no conditioned mind can be seen. Good son, because those sentient beings' illusory bodies are extinguished, their illusory minds are also extinguished. Because the illusory mind is extinguished, the illusory dust-objects are also extinguished. Because the illusory dust-objects are extinguished, the illusory extinction is also extinguished. Because the illusory extinction is extinguished, that which is non-illusory is not extinguished. It is like polishing a mirror: when the grime is exhausted, the clarity appears. Good son, you should know that both body and mind are illusory grime; when the characteristic of grime is perpetually extinguished, the ten directions are pure. Good son, it is like a pure maṇi jewel reflecting five colors, each appearing according to direction; foolish people see that maṇi as truly possessing the five colors. Good son, the pure nature of perfect enlightenment appears in body and mind, responding respectively according to kind; foolish people say that pure perfect enlightenment truly possesses such self-characteristics of body and mind. It is also like this. Because of this, they are unable to distance themselves from illusions and transformations.'" The commentary explains: Within the jewel there are no colors of the five directions; they are reflected due to light. Within the nature there are no bodies of the five destinies; they appear according to karma. Those confused about the jewel cling to the real colors within the jewel; those ignorant of the nature identify with the empty bodies within the nature. The teaching and the metaphor are pellucid; the true and the false can be verified.