宗鏡錄 83.19

83.19

答。有識之身。無情之土。皆是內外四大。悉皆無體。且如地大。唯依風輪。眾微所成。本無自性。但是有情心變。更無異理。安庠動止。皆在心中。似鳥飛空。不離空界。如魚潛水。豈越水源。入楞伽經偈云。若一切唯心。世間何處住。去來依何法。云何見地中。如鳥虛空中。依心風而去。不住不觀察。於地上而去。如是諸眾生。依分別風動。自心中來去。如空中飛鳥。見是資生器。佛說心如是。故知舉足下足。不離自心。如鳥若離空。何以騫翥。魚若離水。豈得浮沈。所以西天祖師彌遮迦。問婆須蜜曰。何方而來。復往何所。答曰。自從心來。欲往無處。又此土五洩和尚。臨終歇食三日而告寂。學人問云。師何處去。答。無處去。學人何不見。答。非眼所覩。故大集經云。佛言。即四大中求於菩提。不餘處求。求時不見一切諸物。不見者。即是無處。無處者。即是無住。無住者。即是一切諸法之性。一切諸法若無性者。即是實相。實相者。非常非斷。名畢竟節。金剛三昧經云。無住菩薩言。尊者。我從無本來。今至無本所。佛言。汝本不從。來今亦不至所。汝得本利不可思議。乃至色無處所。清淨無名。不入於內。眼無處所。清淨無見。不出於外。心無處所。清淨無上。無有起處。清淨無動。無有緣別。性皆空寂。乃至如彼心王。本無住處。凡夫之心。妄分別見。如如之體。本不有無。有無之相。見唯心識。云何無本。以無住故。有本則有住。無住則無本。明知眾生業趣去來。諸聖淨界動止。來是心來。去是心去。動是心動。止是心止。畢竟無有去。來動止而可得。不離法界故。則未有一法非心所標。是以文殊師利化善財童子。現三千世界滿中臺觀。善財觀之。忽然不現。世界皆空。問世界來去之處。文殊答言。從來處來。却歸去處去。即是清淨法界中來。却歸清淨法界中去。故知諸法所生。唯心所現。生滅去來。皆如來藏。斯乃窮迹達本。見法明宗矣。又如瑠璃光法王子云。我憶往昔經恒沙劫。有佛出世。名無量聲。開示菩薩本覺妙明。觀此世界及眾生身。皆是妄緣風力所轉。我於爾時觀界安立。觀世動時。觀身動止。觀心動念。諸動無二等無差別。我時了覺此群動性。來無所從。去無所至。十方微塵顛倒眾生。同一虛妄。如是乃至三千大千一世界內所有眾生。如一器中貯百蚊蚋。啾啾亂鳴。於分寸中鼓發狂鬧。乃至我以觀察風力無依。悟菩提心。入三摩地。令十方佛傳一妙心。斯為第一。故知群動無二唯一妄風。風賴眾緣。本無依處。若能諦觀風力無依。頓悟唯心不動。則本覺妙明。恒照法界。故云十方諸佛。傳此一妙心耳。風力既無依。萬法皆無主。來從緣有。去逐幻空。唯本覺心。本無生滅。所以法華經。但說一乘。開示於此。般若經。唯言無二付囑於此。涅槃經。佛性平等。廣喻於此。華嚴經。法界無盡。顯現於此。無邊妙旨。同歸宗鏡矣。

Answer: The body endowed with consciousness and the insentient land are both the internal and external four great elements, and none possess substance. Take the earth element, for example: it relies solely on the wind circle and is formed of subtle particles, fundamentally lacking intrinsic nature. It is merely the transformation of the citta of sentient beings; there is no other principle. Calm movement and cessation are all within citta—like a bird flying in the sky, never departing from the realm of space; like a fish submerged in water, how could it go beyond the water's source? A verse in the Laṅkāvatārasūtra states: / 'If all is mind-only, / Where does the world abide? / Upon what dharma do coming and going rely? / How are they seen in the earth? / Just as a bird in empty space / Departs relying on the wind of the mind, / Neither abiding nor observing, / Yet departs over the ground; / So it is with all sentient beings: / Moving relying on the wind of discrimination, / Coming and going within their own citta, / Like birds flying in the sky. / Seeing this vessel of requisites for life, / The Buddha preaches citta to be thus.' / Therefore, know that raising one's foot and lowering one's foot does not depart from one's own citta. If a bird leaves the sky, how could it soar? If a fish leaves the water, how could it swim and dive? Thus the Western patriarch Micitaka asked Vasumitra: 'From where did you come, and to where are you going?' He answered: 'I come from citta, and wish to go to no-place.' Furthermore, in this land, the Upādhyāya of Wuxie ceased eating for three days when approaching death and announced his passing. A student asked: 'Master, where are you going?' He answered: 'Going nowhere.' 'Why does this student not see it?' He answered: 'It is not what eyes behold.' Therefore the Mahāsaṃnipātasūtra states that the Buddha said: 'Seek bodhi right within the four great elements; do not seek elsewhere. When seeking, one does not see any things. Not seeing is precisely no-place. No-place is precisely non-abiding. Non-abiding is precisely the nature of all dharmas. If all dharmas have no nature, that is precisely the true mark. The true mark is neither eternal nor annihilated; it is named the ultimate juncture.' The Vajrasamādhisūtra states: 'The Bodhisattva Non-abiding said: "Honoured One, I come from no-origin and now arrive at the place of no-origin." The Buddha said: "Your origin is not come from, and your present arrival is also to no place. You have attained fundamental benefit that is inconceivable." ... extending to: "Form has no location; pure and nameless, it does not enter inside. The eye has no location; pure and without sight, it does not go outside. Citta has no location; pure and unsurpassed, it has no place of arising; pure and motionless, it has no conditioned distinctions; their natures are all empty and quiescent." ... extending to: "Just as that king of citta fundamentally has no abiding place, the citta of ordinary beings sees through false discrimination. The substance of tathatā fundamentally neither exists nor does not exist. The characteristics of existence and non-existence are seen solely as citta-vijñāna. Why is it without origin? Because it does not abide. If there is an origin, then there is abiding; if there is non-abiding, then there is no origin."' Clearly know that the coming and going of sentient beings in karmic destinies, and the movement and cessation of the pure realms of the sages: coming is citta coming, going is citta going, moving is citta moving, and resting is citta resting. Ultimately neither coming, going, moving, nor resting can be found, because they do not depart from the dharmadhātu. Thus not a single dharma has ever existed that is not designated by citta. Hence Mañjuśrī transformed Sudhana the youth, manifesting three thousand worlds filled with terraces and towers. Sudhana observed them, and suddenly they did not appear, the worlds being entirely empty. When he asked about the place from which the worlds come and go, Mañjuśrī answered: 'They come from where they came from, and return to where they went to.' That is, they come from within the pure dharmadhātu and return to within the pure dharmadhātu. Therefore, know that the arising of all dharmas is manifested solely by citta; arising, ceasing, coming, and going are all the tathāgatagarbha. This is indeed exhausting the traces to reach the source, seeing dharmas to clarify the source! Furthermore, as the Dharma Prince Vaiḍūryaprabha said: 'I recall in the past, after kalpas numerous as the sands of the Ganges, there was a Buddha who appeared in the world named Boundless Sound, who revealed to bodhisattvas the wondrous luminosity of innate enlightenment. He contemplated this world and the bodies of sentient beings as all being turned by the power of the wind of false conditions. At that time I contemplated the establishment of the world, contemplated the times when the world moves, contemplated the movement and rest of the body, and contemplated the movement of thoughts in the mind: all movements are not two, equal and without distinction. At that time I fully realized the nature of this flock of movements: their coming has no source, and their going has no destination. The inverted sentient beings as numerous as the dust motes of the ten directions share the same single falsity. In this way, extending to all sentient beings within a single great trichiliocosm, they are like hundreds of mosquitoes and gnats stored inside a single vessel, buzzing in chaotic noise, stirring up wild frenzy within fractions of an inch. Extending to: through observing the wind power as having no reliance, I awakened to the bodhimind, entered samādhi, and caused the Buddhas of the ten directions to transmit the one wondrous mind; this was the foremost.' Therefore, know that the flock of movements is not two, being solely one false wind. The wind relies on many conditions and fundamentally has no place of reliance. If one can attentively contemplate the wind power as having no reliance, suddenly awakening that citta-only is motionless, then the wondrous luminosity of innate enlightenment constantly illuminates the dharmadhātu. Hence it says that the Buddhas of the ten directions transmit this one wondrous mind. Since the wind power has no reliance, the ten thousand dharmas have no master: coming, they exist through conditions; going, they follow illusory emptiness. Solely the mind of innate enlightenment fundamentally has no arising or ceasing. Therefore, the Saddharmapuṇḍarīkasūtra only preaches the single vehicle, opening and revealing it here. The Prajñāpāramitāsūtras only speak of non-duality, entrusting it here. The Mahāparinirvāṇasūtra widely illustrates the equality of buddha-nature here. The Avataṃsakasūtra manifests the inexhaustibility of the dharmadhātu here. Boundless wondrous purports together return to the mirror of the source.