宗鏡錄 81.9

81.9

答。內外一切境界。皆從真如一心而起。真心不動。故稱為三昧王。以統御一切萬法萬行故。得稱為王。無有一法。不從一心真如三昧起。此是一切三昧根本。了此根本。則從本所現念念塵塵。盡成三昧。以本末無異故。寶積經偈云。如鑽木出火。要假眾緣力。若緣不和合。火終不得生。是不悅意聲。畢竟無所有。知聲性空故。瞋亦不復生。瞋不在於聲。亦不身中住。因緣和合起。離緣終不生。如因乳等緣。和合生酥酪。瞋自性無起。因於麁惡事。愚者不能了。熱惱自燒然。應當如是知。究竟無所有。瞋性本寂靜。但有於假名。瞋恚即實際。以依真如起。了知如法界。是名瞋三昧。又偈云。是大夜叉身。從於自心起。是中無有實。妄生於恐怖。亦無有怖心。而生於怖畏。觀法非實故。無相無所得。空無寂靜處。現此夜叉身。如是知虛妄。是夜叉三昧。且夜叉一身。於外相分甚為麁。惡令人怖畏。瞋之一門。是根本煩惱。最能煩亂。此內外二法。尚成三昧。舉一例諸。可為龜鏡。其餘一切心鏡即無非三昧矣。楞伽經云。佛言。大慧。云何三昧樂正受意生身。謂第三。第四第五地。三昧樂正受。故種種自心。寂靜安住。心海。起浪。識相不生。知自心現境界性非性。是名三昧。樂正受意生身。故知了境即心。更無一物。會於本寂。即心海常安。分別不起。即是正受。是以無物可納。名為正受。無境可動。名為正定。首楞嚴三昧經云。問現意天子。菩薩當修何法。得是三昧。天子答。欲得三昧。當行凡法。若見凡法不合不散。是名修行楞嚴三昧。又問。諸佛法中。有合散耶。天子曰。凡法尚無合散。況佛法耶。云何修習。若見凡法。佛法不二。是名修習。是以了一心成現之門。則無修而修。達萬法具足之體。乃不習而習。出入無際。心境一如。即於一切差別法中。念念入。念念起故。所以華嚴經云。佛子。菩薩摩訶薩。入一切眾生差別身三昧。於此三昧。內身入。外身起。外身入。內身起。同身入。異身起。異身入。同身起。乃至眼處入。耳處起。耳處入。眼處起。鼻處入。舌處起。舌處入。鼻處起。身處入。意處起。意處入。身處起。自處入。他處起。他處入。自處起。一微塵中入。無數世界微塵中起。無數世界微塵中入。一微塵中起。不唯根境盡成三昧。萬法咸作智門。承此宗鏡之光。可謂盡善盡美。何者。體含虛寂。不能讚其美。理絕見聞。不能書其過。降茲已下。皆墮形名。則難逃毀讚矣。如昔人云。夫大道混然無形。寂然無聲。視之不見。聽之不聞。非可以影響知。不得以毀譽稱也。降此以往。則事不雙美。名不並盛矣。雖天地之大。三光之明。聖賢之智。猶未免於毀譽也。故天有坼之象。地有裂之形。日月有謫蝕之變。五星有勃彗之妖。堯有不慈之誹。舜有誷父之謗。湯有放君之稱。武王有弒主之譏。齊桓有貪婬之目。晉文有不臣之聲。伊尹有無君之迹。管仲有僣上之名。以夫二儀七曜之靈。不能無虧沵。堯舜湯武之聖也。不能免嫌謗。桓文伊管之賢也。不能遣纖過。由此觀之。宇宙庸流。奚能自免怨謗。而無悔悋也。若以心智通靈。成無為之化。則萬累不能干矣。

Answer: All internal and external realms of objects arise from the one mind of tathatā. The true mind is unmoved, and is therefore called the king of samādhis. Because it governs all the myriad phenomena and myriad practices, it can be called the king. There is not a single phenomenon that does not arise from the samādhi of the one mind's tathatā. This is the root of all samādhis. Once this root is understood, then thought after thought and speck of dust after speck of dust that appear from the root all become samādhi, because root and branches are not different. A verse in the *Ratnakūṭa Sūtra* says: "Just as drilling wood to produce fire requires the power of many conditions, if the conditions do not assemble, fire can never be produced. This displeasing sound is ultimately non-existent. Knowing that the sound's nature is empty, hatred no longer arises. Hatred is not in the sound, nor does it abide in the body; arising from the assembly of causes and conditions, apart from conditions it can never arise. Just as curd and ghee arise from the assembly of milk and other conditions, hatred has no arising of its own nature, but depends on crude and harsh matters. The foolish cannot understand this, and are burned by burning afflictions. One should know this: it is ultimately non-existent. The nature of hatred is fundamentally quiescent; it only has a provisional name. Hatred is itself the reality limit, for it arises based on tathatā. Fully knowing that it is like the dharmadhātu: this is called the hatred-samādhi." Another verse says: "This great yakṣa body arises from one's own mind. Within it there is no reality; one falsely gives rise to terror. Nor is there a fearful mind that gives rise to fear. Because one contemplates phenomena as unreal, there is no characteristic and nothing to attain. In the empty, quiescent place, this yakṣa body appears. Knowing the false thus: this is the yakṣa-samādhi." Now, the single body of a yakṣa is very crude in the external nimittabhāga, evil and terrifying to people; and the single gate of hatred is a fundamental affliction (mūlakleśa), most capable of perturbing and confusing. Even these two internal and external phenomena become samādhi; citing one to exemplify the rest can serve as a mirror. As for all the rest of the mind-mirror, there is nothing that is not samādhi. The *Laṅkāvatārasūtra* says: "The Buddha said: 'Mahāmati, what is the mind-made body (manomayakāya) of the bliss of samādhi and proper attainment (samāpatti)? It refers to the third, fourth, and fifth grounds, where through the bliss of samādhi and proper attainment, the mind is variously quiescent and at peace; the ocean of mind does not raise waves, and the characteristics of consciousness do not arise; one knows that the objective realms manifesting from one's own mind have nature as non-nature. This is called the mind-made body of the bliss of samādhi and proper attainment.'" Therefore we know that understanding the objective realm to be mind, there is not a single thing more; converging in original quiescence, the ocean of mind is ever at peace. The non-arising of conceptual discrimination is precisely proper attainment. For this reason, having no object that can be taken in is called proper attainment; having no realm that can cause movement is called proper concentration. The *Śūraṅgamasamādhisūtra* says: "The devaputra Pravarasamati was asked: 'What dharma should a bodhisattva practice to attain this samādhi?' The devaputra answered: 'If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called practicing the Śūraṅgamasamādhi.' It was asked again: 'Among the dharmas of the buddhas, is there combination and dispersion?' The devaputra said: 'Even ordinary dharmas have no combination or dispersion, how much less the dharmas of the buddhas!' 'How does one cultivate it?' 'If one sees that ordinary dharmas and the buddhas' dharmas are non-dual, this is called cultivation.'" Therefore, once one understands the gate through which the one mind is accomplished and manifests, one cultivates without cultivation; penetrating the substance in which all phenomena are complete, one practices without practice. Entering and emerging without boundary, mind and objects are a single suchness; thus, within all differentiated phenomena, thought after thought one enters and thought after thought one emerges. Therefore the *Avataṃsaka Sūtra* says: "Disciples of the Buddha, a bodhisattva mahāsattva enters the samādhi of the differentiated bodies of all sentient beings. In this samādhi, one enters through the inner body and arises from the outer body; enters through the outer body and arises from the inner body; enters through the same body and arises from a different body; enters through a different body and arises from the same body; up to entering through the eye āyatana and arising from the ear; entering through the ear āyatana and arising from the eye; entering through the nose āyatana and arising from the tongue; entering through the tongue āyatana and arising from the nose; entering through the body āyatana and arising from the mind; entering through the mind āyatana and arising from the body; entering through oneself and arising from another; entering through another and arising from oneself; entering within a single speck of dust and arising within the dust specks of countless worlds; entering within the dust specks of countless worlds and arising within a single speck of dust." Not only do the sense faculties and sense objects all become samādhi, the myriad phenomena all become gates of wisdom. Receiving the illumination of this Source Mirror, it may truly be called consummate goodness and consummate beauty. Why? Its substance encompasses emptiness and quiescence, so that one cannot praise its beauty; its principle transcends seeing and hearing, so that one cannot record its fault. Anything descending below this falls into form and name, and can hardly escape blame and praise. As the ancients said: "The Great Way is blended without form, silent without sound; look at it and it cannot be seen, listen to it and it cannot be heard. It cannot be known through shadow and echo, nor can it be designated by blame and praise. Descending from this, affairs are no longer doubly beautiful and names are no longer equally illustrious. Although heaven and earth are great, the three luminaries bright, and the wisdom of sages and worthies profound, they still cannot escape blame and praise. Thus Heaven has the portents of cracking, and Earth has the shapes of splitting; the sun and moon suffer the alterations of eclipses, and the five planets have the anomalies of comets. Yao had the reproach of being unkind; Shun had the slander of deceiving his father; Tang had the designation of exiling his lord; King Wu had the criticism of regicide; Duke Huan of Qi bore the label of greed and lust; Duke Wen of Jin had the reputation of being an insubordinate vassal; Yi Yin bore the mark of having no lord; Guan Zhong had the name of presuming above his station. Even with the efficacy of the two forms and the seven luminaries, they cannot be without defect; even with the sagacity of Yao, Shun, Tang, and Wu, they could not avoid suspicion and slander; even with the worthiness of Huan, Wen, Yi, and Guan, they could not dispel minute faults. Looking at it from this perspective, how could the mediocre run of the cosmos avoid resentment and slander, and be without regret and stinginess? If one penetrates spiritual efficacy with the mind's wisdom and accomplishes the transformation of non-action, then the myriad entanglements cannot interfere."