宗鏡錄 85.19

85.19

答。夫量者。是能緣心。但有對俗說真。因虛立實。斥差別。論平等。遣異相。建如如。盡是對待得。名破執設教。若能真俗雙拂。空有俱消。了邊即中無邊可離。達中即邊。無中可存。能證之智既亡。所證之理亦寂。方超心量。入絕待門。若有得無得。有生無生。盡不出於心量。楞伽經偈云。離一切諸見。及離想所想。無得亦無生。我說為心量。非性非非性。性非性悉離。謂彼心解脫。我說為心量。如如與空際。涅槃及法界。種種意生身。我說為心量。所以涅槃經云。若有一法過涅槃者。我亦說如幻如化。以涅槃無相。若取於相。即自心現量。非真涅槃故。佛說言。設有一佛過於涅槃。趣所得心。亦成心量。自心所變。盡為幻化。故知似形言跡。瞥生妙解。皆是心量所牧。未有一法不關心矣。若能悟心無心。了境無境。理量雙消。可入宗鏡。

Answer: "Measure" is the mind that can cognize. Only by contrasting with the conventional does one speak of the real; by relying on the false does one establish the actual. Rebuking distinctions, one discusses equality; dismissing differentiated characteristics, one sets up suchness. These all obtain through opposition, and are named 'setting up teachings to break attachments.' If one can wipe away both conventional and ultimate, and dissolve both emptiness and existence, understanding that the extreme is none other than the middle, with no extreme to be abandoned, and penetrating that the middle is none other than the extreme, with no middle to be preserved; and once the wisdom that realizes is gone and the principle that is realized is also quiescent, only then does one transcend citta-measure and enter the gate beyond opposition. If there is attainment or non-attainment, arising or non-arising, all of it does not go beyond citta-measure. The verse in the *Laṅkāvatārasūtra* says: / Free from all views, / and free from conception and the conceived, / unobtained and unborn: / this I call citta-measure. / Neither nature nor non-nature, / nature and non-nature are both transcended; / as for that citta being liberated, / this I call citta-measure. / Suchness and the realm of emptiness, / nirvāṇa and the dharmadhātu, / various mind-made bodies: / these I call citta-measure. / Therefore the *Nirvāṇa Sūtra* says: 'If there were any phenomenon surpassing nirvāṇa, I would also say it is like an illusion, like a transformation.' Because nirvāṇa is signless, if one grasps its signs, it is merely the direct perception of one's own citta, not true nirvāṇa. Hence the Buddha said: 'Supposing there were a Buddha surpassing nirvāṇa, the mind tending toward what is attained would also become citta-measure; what is manifested by one's own citta is entirely illusory transformation.' Thus one knows that approximations of form and traces of words, or wonderful understandings that flash in an instant, are all governed by citta-measure; not a single phenomenon has ever not concerned citta. If one can awaken to the mind having no mind, and understand that objects have no objects, both principle and measure dissolving together, one may enter the mirror of the source.