宗鏡錄 85.3

85.3

答。所見多少。皆從念生。心狹見少佛。心廣鑒多形。舒。卷由心。開合在我。離心之外。實無所得。大集經云。憍陳如復作是念。我當云何得見諸佛。爾時隨其所觀方面。悉得見佛。多觀多見。少觀少見。見已復念。諸佛世尊無所從來。去無所至。我觀三界是心。是心因身。我隨覺觀。欲多見多。欲少見少。諸佛如來即是我心。何以故。隨心見故。心即我身。身即是虛空。我因覺觀。見無量佛。我以覺心。見佛知佛。心不見心。心不知心。我觀法界。性無堅牢。一切諸法。皆從覺觀因緣而生。是故法性即是虛空。虛空之性。亦復如空。我因是心。見青黃赤白雜色虛空。作神變已。所見如風。無有真實。則名為共凡夫如實陀羅尼。又云。復次賢護。如人盛壯。容貌端嚴。欲觀己形美惡好醜。即便取器盛彼清油。或持淨水。或取水精。或執明鏡。用是四物。觀己面像。善惡妍醜。顯現分明。賢護。於意云何。彼所見像。於此油水水精明鏡四處現時。是為先有耶。賢護答言。不也。曰。是豈本無耶。答言。不也。曰。是為在內耶。答言。不也。曰。是豈在外耶。答言。不也。世尊。唯彼油水精鏡。諸物清朗。無濁無滓。其形在前。彼像隨現。而彼現像。不從四物出。亦非餘處來。非自然有。非人造作。當知彼像無所從來。亦無所去。無生無滅。無有住所。時彼賢護如是答已。佛言。賢護。如是如是。如汝所說。諸物清淨。彼色明朗。影像自現。不用多功。菩薩亦爾。一心善思。見諸如來。見已即住。住已問義。解釋歡喜即復思惟。今此佛者從何所來。而我是身復從何出。觀彼如來。竟無來處及以去處。我身亦爾。本無出趣。豈有轉還。彼復應作如是思惟。今此三界。唯是心有。何以故。隨彼心念。還自見心。今我從心見佛。我心作佛。我心是佛。我心是如來。我心是我身。我心見佛。心不知心。心不見心。心有想念則成生死。心無想念即是涅槃。諸法不真。思想緣起。所思既寂。能想亦空。賢護。當知諸菩薩等。因此三昧。證大菩提。首楞嚴經云。隨眾生心。應所知量者。古釋云。隨眾生根熟處即現。所知量者。即眾生差別境。即知一法塵中。等周法界。為隣虛塵無自性。自性是虛空。虛空即是真空。真空即是本覺。故知如來於一毛孔中。為無量眾生常說妙法。即知一切毛孔微塵。亦不出我。但解得一微塵法。即數得等同法界微塵。是以如來能知四大海水滴數。大地須彌皆知斤兩。皆由觀此一身。於一身上觀一毛髮。俱知無自性。但於一毛孔中觀。實無有自性。一毛孔亦不可得。不可得處遍法界。知一切智也。所以信心銘云。一即一切。一切即一。若能如是。何慮不畢。若能如是。了達。一塵一毛無有自性。唯心所現。則知一切諸法悉然。更無別體。以徇塵執見一切眾生。一法不通。諸塵自滯。華嚴論云。以實而論。初發心住中。如一渧之水。入海水中。總同海體。諸龍魚寶藏咸在其中。為教化眾生故。教網筌罤方法不可不具。以名言竹帛著籙。即似如前後義生。體道者應須明鑒。如持寶鏡。普臨萬像。又頌云。無限智悲成佛德。佛以智悲成十地。還將十地成諸位。前後五位加行門。不離十地智悲起。是故十地初發心。發心即入十地智。雖然五位方便殊。只為成熟十地智。猶如迅鳥飛虛空。不廢遊行無所至。亦如魚龍遊水中。不廢常遊不離水。如是五位行差別。不廢差別不離智。所有日月歲差別。以智法印無別異。智體不成亦不壞。以明諸位除習氣。了習無習悲行成。萬行常興無作智。

Answer: The greater or lesser number seen all arises from thoughts. When the mind is narrow, one sees few buddhas; when the mind is vast, it perceives many forms. Expansion and contraction depend on citta; opening and closing rest with oneself. Apart from citta, there is truly nothing to be attained. The Mahāsaṃnipātasūtra says: 'Kauṇḍinya again had this thought: "How shall I be able to see the buddhas?" At that time, in whichever direction he looked, he saw buddhas everywhere. When he looked much, he saw many; when he looked little, he saw few. Having seen them, he again thought: "The World-Honoured Buddhas have nowhere from which they come, and departing they go nowhere. I see that the three realms are citta, and this citta depends on the body. Following my vitarka and vicāra, when I wish to see many, I see many; when I wish to see few, I see few. The Tathāgata Buddhas are just my citta. Why? Because they are seen in accordance with citta. Citta is my body, and the body is empty space. Dependent on vitarka and vicāra, I see immeasurable buddhas. By means of the discerning mind, I see buddhas and know buddhas. Citta does not see citta; citta does not know citta. I observe that the nature of the dharmadhātu has no solidity. All dharmas are produced from the causes and conditions of vitarka and vicāra. Therefore the dharmatā is empty space, and the nature of empty space is likewise like emptiness. Dependent on this citta, I see empty space of blue, yellow, red, white, and variegated colors. Having performed spiritual transformations, what is seen is like the wind, devoid of reality. This is called the dhāraṇī of truly-so shared with ordinary persons."' It also says: 'Furthermore, Bhadrapāla, just as a person in the prime of youth, with dignified features, wishing to observe whether his own appearance is fine or poor, handsome or ugly, then takes a vessel filled with clear oil, or holds pure water, or takes crystal, or grasps a bright mirror, and using these four things observes the reflection of his own face, whether good or bad, beautiful or ugly, clearly apparent. Bhadrapāla, what do you think? When the image he sees appears in these four places—oil, water, crystal, and bright mirror—does it exist beforehand?' Bhadrapāla replied: 'No.' 'Could it be fundamentally non-existent?' He replied: 'No.' 'Is it inside?' He replied: 'No.' 'Could it be outside?' He replied: 'No, World-Honoured One. Only because those things—oil, water, crystal, and mirror—are clear and bright, without turbidity or dross, and his form is in front, does that image appear accordingly. Yet that appearing image does not come out from the four things, nor does it come from another place; it does not exist spontaneously, nor is it made by a person. One should know that that image has nowhere from which it comes, nor anywhere to which it goes; it neither arises nor ceases, and has no abiding place.' When Bhadrapāla had replied thus, the Buddha said: 'Bhadrapāla, so it is, so it is! Just as you have said, when the objects are pure, the form is bright and clear, and the reflection appears of itself without requiring much effort. The bodhisattva is also like this: with one mind thinking skillfully, he sees the tathāgatas; having seen them, he abides; having abided, he inquires into the meaning; having understood with joy, he then contemplates again: "Where do these buddhas now come from, and from where has this body of mine emerged?" He observes that those tathāgatas ultimately have no place from which they come and no place to which they go. My body is also like this: it fundamentally has no point of emergence, so how could it return? He should further reflect thus: "Now these three realms are only existent as citta. Why? Following those thoughts of citta, one returns to seeing one's own citta. Now I see buddhas from citta; my citta makes buddhas; my citta is buddha; my citta is the Tathāgata; my citta is my body. My citta sees buddhas. Citta does not know citta; citta does not see citta. When citta has thoughts, it becomes saṃsāra; when citta is free from thoughts, it is nirvāṇa. Dharmas are not real; they arise conditioned by conceptualization. When what is thought is stilled, the thinking [subject] is also empty." Bhadrapāla, you should know that all bodhisattvas attain great bodhi by relying on this samādhi.' The Śūraṅgamasūtra says: 'Accord with the minds of sentient beings and respond to their capacity of knowledge.' An ancient commentary says: 'They appear where the faculties of sentient beings are ripe. "The capacity of knowledge" is the differentiated objects of sentient beings. Thus one knows that within a single dust-mote of a dharma-object, it equally pervades the dharmadhātu. For an infinitesimal dust-mote lacks own-nature; its own-nature is empty space, empty space is true emptiness, and true emptiness is original enlightenment. Hence one knows that the Tathāgata constantly preaches the wondrous Dharma for immeasurable sentient beings within a single pore. Thus one knows that all pores and dust-motes also do not go beyond me. If one only understands the dharma of a single dust-mote, one can count dust-motes equal to the dharmadhātu. For this reason the Tathāgata can know the number of drops of water in the four great oceans, and knows the weight in pounds of the great earth and Mount Sumeru. All of this comes from observing this single body, and on this single body observing a single hair, knowing in both cases that they lack own-nature. Merely observing within a single pore, it truly has no own-nature, and a single pore is also unobtainable. The unobtainable place pervades the dharmadhātu; this is knowing all-knowledge. Therefore the Xinxin ming says: "One is all, / All is one. / If you can only be like this, / What worry about not finishing?" If one can thus thoroughly realize that a single dust-mote and a single hair have no own-nature and are only manifested by citta, then one knows that all dharmas are completely so, with no other substance. Because all sentient beings follow dust-motes and cling to views, not penetrating a single dharma, the various dust-motes naturally obstruct them. The Treatise on the Avataṃsaka says: "Speaking in terms of reality, within the dwelling of initial resolve, like a single drop of water entering ocean water, it entirely shares the ocean's substance, and all dragons, fish, and jewel treasuries are contained within it. For the sake of teaching and transforming sentient beings, the teaching nets, fish-traps, and methods cannot fail to be complete. When recorded and inscribed on bamboo and silk in words, there seems to be a sequence of earlier and later meanings. Those who realize the Way must examine it clearly, like holding a precious mirror that universally confronts ten thousand images." It also says in verse: / 'Limitless wisdom and compassion accomplish the Buddha's virtues; / The Buddha accomplishes the ten grounds through wisdom and compassion, / And turns back to accomplish the various stages through the ten grounds. / The five stages of preparatory practice, earlier and later, / Arise without departing from the wisdom and compassion of the ten grounds. / Therefore the initial resolve of the ten grounds— / Resolving the mind, one immediately enters the wisdom of the ten grounds. / Although the expedients of the five stages differ, / It is only to mature the wisdom of the ten grounds. / Just as a swift bird flying through empty space / Does not cease traveling yet reaches nowhere, / And just as fish and dragons roam through water / Without ceasing to roam constantly yet never departing from water, / Such are the differences in the practices of the five stages: / They do not cease to be differentiated yet never depart from wisdom. / Whatever differences of days, months, and years there may be, / By the seal of the Dharma of wisdom they have no difference. / The substance of wisdom is neither formed nor destroyed, / To clarify that the various stages remove habitual tendencies. / Understanding habits and non-habits, compassionate practice is completed; / Ten thousand practices constantly flourish with unconditioned wisdom.'