宗鏡錄 82.5

82.5

答。所觀是一。能觀自殊。諸佛徇機。密施善巧。又法是心體。觀是心用。自心起用。還照自體。如炷生焰明還照炷。似珠吐光。反照珠體。如華嚴經。善財參見彌伽長者。徹見十方佛海。顯此定者。唯心之觀。知眾生界無量無邊。皆心現。故明隨心念佛。諸佛現前。以唯心觀。遍該萬有。是以湛然尊者云。上根唯觀一法。謂觀不思議境。境為所觀。觀為能觀。所觀者。謂陰界入。不出色心。色從心造。全體是心。此之能造。具足諸法。眾生理具。諸佛已成。成之與理。莫不性等。頌云。一一心中一切心。一一塵中一切塵。一一心中一切塵。一一塵中一切心。一一塵中一切剎。一切剎塵亦復然。諸法諸塵諸剎身。其體悉然無自性。無性本來隨物變。所以相入事恒分。故我身心剎塵遍。諸佛眾生亦復然。一一身土體恒同。何妨心佛眾生異。異故分別染淨緣。緣體本空空不空。三諦三觀三非三。三一一三無所寄。諦觀名別體復同。是故能所二非二。如是觀時。名觀心性。隨緣不變。故名為性。不變隨緣。故名為心。故此妙境。為諸法本。故此妙觀。為諸行原。上根一觀。橫竪該攝。便識無相。眾相宛然。若中下根。不逗此門。則隨機差別。教分多種。雖說種種道。其實為佛乘。佛乘不動。種種隨心。猶玻瓈珠。隨前塵而變眾色。若金剛寶。置日中而無定形。

Answer: What is contemplated is one, while the contemplation itself differs. The Buddhas accommodate capacities and secretly bestow skillful means. Furthermore, phenomena are the substance of citta, and contemplation is the function of citta. When one's own citta gives rise to function, it reflects back upon its own substance, just as a wick gives rise to a flame whose light shines back upon the wick, or like a pearl emitting light that reflects back onto the body of the pearl. As in the Avataṃsakasūtra, when Sudhana visited the elder Megha, he saw thoroughly through the ocean of Buddhas of the ten directions. Revealing this samādhi is the contemplation of citta-only: knowing that the realms of sentient beings, limitless and boundless, are all the manifestations of citta. Therefore it is explained that according to [one's] citta recollecting the Buddha, the Buddhas appear before one. Because the contemplation of citta-only encompasses all phenomena, the Venerable Zhanran said: 'Those of superior faculties contemplate only one phenomenon—that is, they contemplate the inconceivable realm. The realm is what is contemplated, and contemplation is that which contemplates. What is contemplated refers to the aggregates, realms, and entrances, which do not go beyond form and citta. Form is created from citta and its entire substance is citta. That which can create is fully endowed with all dharmas. Sentient beings are endowed with it in principle; the Buddhas have already accomplished it. Between accomplishment and principle, none differs in nature.' A verse says: / 'Within every single citta are all cittas; / Within every single particle are all particles. / Within every single citta are all particles; / Within every single particle are all cittas. / Within every single particle are all lands, / And the particles of all lands are likewise so. / The bodies of all dharmas, all particles, and all lands— / Their substance is completely so, devoid of self-nature. / Being devoid of self-nature, it originally changes according to things, / Therefore their mutual penetration and phenomena are constantly distinct. / Thus my body, citta, lands, and particles are pervasive, / And so too are the Buddhas and sentient beings. / The substance of every single body and land is constantly identical; / What prevents citta, Buddha, and sentient beings from being distinct? / Because they are distinct, defiled and pure conditions are distinguished; / The substance of conditions is originally empty, yet empty and not empty. / The three truths and three contemplations are three yet not three; / Three, one, and one, three have nowhere to rest. / The names of truth and contemplation differ, yet their substance is the same; / Therefore subject and object are two yet not two.' / When one contemplates in this way, it is called contemplating the nature of citta. Following conditions without changing, it is therefore called 'nature'. Without changing while following conditions, it is therefore called 'citta'. Thus this wondrous realm is the source of all dharmas; thus this wondrous contemplation is the origin of all practices. With one contemplation, those of superior faculties encompass both horizontally and vertically, readily understanding the absence of characteristics while the multitude of characteristics remains clearly apparent. If those of middling and lower faculties do not correspond with this gate, then according to the differences of capacities, the teachings are divided into many kinds. Although various paths are taught, they are actually for the sake of the Buddha vehicle. The Buddha vehicle is unmoving; the various [paths] follow the citta. It is like a crystal pearl, which changes into various colors according to the objects before it; or like a diamond gem, which has no fixed shape when placed in the sun.