宗鏡錄 88.13

88.13

答。若以唯識真性。則性融一切。尚不指一。何況分多。以解行證入之門。不無深淺。如太虛空。本無差異。嬰孩之時。觀唯不遠。長大之後。見則無邊。非彼空之有短長。乃是眼之自明昧。又如大摩尼寶。處礦雖淨。無良工巧治。焉能成器。如蘇迷盧山。雖寶所集。無日輪迴照。何以出光。又如指畫虛空。是無數量之數量。猶心量法界。乃非淺深之淺深。如華嚴論云。初地菩薩。多百法明門。王化多百佛世界。二地菩薩。多千法明門。王化多千佛世界者。不同權教實有分限。如前數法。互相徹入。又如人以指畫空。作百千微塵數。復以手除之令盡。然彼空中無有增減。以情量故。見彼虛空數有增減。此經亦爾。所有菩薩安立諸地。法門增減。亦復如是。為成諸有情故。使令進修。若也一概皆平。無心進也。凡夫無有策修之心。發心修至不修。方知萬法無修也。而實教菩薩。一得一切得。為稱法體中無前後故。猶如帝網光影。互相參徹相入。無前後際也。亦如百千寶鏡。同臨妙像。一一鏡中影像相入。色像齊平。如佛果位中。諸菩薩。為從性起法身根本智。為十位之中創證心故。所有法門境界。皆悉依本。以體用通收。皆悉徹故。還以性齊。即時齊故。更有餘不齊之法。為不可也。又云。十住以來菩薩所行。皆是助道。非是正位。故意欲明行所行者。是為助道。無住無行。任真自體。名之為正果故。若以初發心住。以法性無相根本智。不離無作用之體。行諸萬行。菩薩與佛。因果本來體齊。若簡佛果無作無修。菩薩正加行已來。總名助道。以動寂無礙。正助元來不異。一法門也。眉目不可不簡。體用圓寂。正助全同。此即全別全同門。還以重玄門。思之可解。聞所未聞之法。聞之不疑。全別全同。境界難解。佛及凡夫。各自別有。是全別義。故二見恒存。若全同故。便成滯寂。圓融道理。事理不礙。若也法門全分兩向。是凡夫法。全合一體。是二乘法。但以理事自在。其道在中。留心滅之。此亦不可。以心存之。此亦不可。此助道行門。與正智果德無作之門。體合無二。事中軌則。不可不分。以其體用。不可一向全別。以全同作全別。以全別作全同。不可全別無全同。不可全同無全別。如迷此同別二門。即智不自在。又經云。智入三世。悉皆平等者。明智能隨俗。言入三世。即俗體本真。故言平等。以總別同異成壞門。六相義該括。即總而全別。即別而全總。即同而俱異。即異而恒同。即成而俱壞。即壞而俱成。皆非情繫一異。俱不俱。有無非有無。常無常。生滅相故。如是皆是如來理智體用依正悉自在故。以自體無念力大智。照之可見。是以若上上根人。頓了心空。入真唯識性。現行餘習。種子俱亡。則何用更立地位。只為中下之根。或有緣信。或有正信。或有解悟。或有證悟。根機莫等。見解不同。於妄功用中。分其深淺。雖即明知信入唯識。心境俱空。以微細想念不盡。未得全除。分分鍊磨。於昇進中。故有地位差別。以根塵五陰。微細難亡。若得識陰盡。方超地位。了無所得。究竟圓成。如淨瑠璃內含寶月。如首楞嚴經云。佛告阿難。及諸大眾。汝等當知。有漏世界十二類生。本覺妙明覺圓心體。與十方佛無二無別。由汝妄想迷理為咎。癡愛發生。生發遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土。非無漏者。皆是迷頑妄想安立。當知虛空生汝心內。猶如片雲點太清裏。況諸世界在虛空耶。汝等一人發真歸元。此十方空皆悉消殞。云何空中所有國土。而不振裂。次消五陰之文。如經云。此五陰元。重疊生起。生因識有。滅從色除。理則頓悟。乘悟併消。事非頓除。因次第盡。消色陰文云。佛告阿難。當知汝坐道場。消落諸念。其念若盡。則諸離念一切精明。動靜不移。憶忘如一。當住此處。入三摩提。如明目人處大幽闇。精性妙淨心未發光。此則名為色陰區宇。若目明朗。十方洞開。無復幽黯。名色陰盡。是人則能超越劫濁。觀其所由。堅固妄想。以為其本。盡受陰文云。佛告阿難。彼善男子。修三摩提。奢摩他中。色陰盡者。見諸佛心。如明鏡中顯現其像。若有所得。而未能用。猶如魘人。手足宛然。見聞不惑。心觸客邪而不能動。此則名為受陰區宇。若魘咎歇。其心離身。返觀其面。去住自由。無復留礙。名受陰盡。是人則能超越見濁。觀其所由。虛明妄想以為其本。盡想陰文云。佛告阿難。彼善男子。修三摩提。受陰盡者。雖未漏盡。心離其形。如鳥出籠。已能成就。從凡身上。歷菩薩六十聖位。得意生身。隨往無礙。譬如有人。熟寐寱言。是人雖則無別所知。其言已成音韻倫次。令不寐者。咸悟其語。此則名為想陰區宇。若動念盡浮想消除。於覺明心。如去塵垢。一倫生死。首尾圓照。名想陰盡。是人則能超煩惱濁。觀其所由。融通妄想以為其本。盡行陰文云。佛告阿難。彼善男子。修三摩提。想陰盡者。是人平常夢想消滅。寤寐恒一。覺明虛靜。猶如晴空。無復麁重前塵影事。觀諸世間大地山河。如鏡鑒明。來無所粘過無蹤跡。虛受照應。了罔陳習。唯一精真。生滅根元。從此披露。見諸十方十二眾生。畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴此則名為行陰區宇。若此清擾熠熠元性。性久元澄。一澄元習。如波瀾滅。化為澄水。名行陰盡。是人則能超眾生濁。觀其所由。幽隱妄想以為其本。盡識陰文云。佛告阿難。彼善男子。修三摩提。行陰盡者。諸世間性。幽清擾動。同分生幾倏然墮裂。沈細綱紐。補特伽羅。酬業深脈。感應懸絕。於涅槃天。將大明悟。如雞候鳴。瞻顧東方已有精色。六根虛靜。無復馳逸。內內湛明。入無所入。深達十方十二種類。受命元由。觀由執元。諸類不召。於十方界已獲其同。精色不沈發現幽祕。此則名為識陰區宇。若於群召已獲同中。消磨六門。合開成就。見聞通隣。互用清淨。十方世界。及與身心。如吠瑠璃。內外明徹。名識陰盡。是人則能超越命濁。觀其所由。罔象虛無顛倒妄想。以為其本。乃至識陰若盡。則汝現前諸根互用。從互用中。能入菩薩金剛乾慧。圓明精心於中發化。如淨瑠璃。內含寶月。如是乃超十信。十住。十行。十迴向。四加行心。菩薩所行金剛十地。等覺圓明。入於如來妙莊嚴海。圓滿菩提。歸無所得。

Answer: If considered from the perspective of the true nature of consciousness-only, then the nature fuses all things; it does not even point to one, let alone divide into many. Yet, because the gateways of understanding, practice, realization, and entry are not without depth and shallowness—just as great space fundamentally has no difference, but in infancy one's view reaches only nearby, while after growing up one sees boundlessly; it is not that space has shortness or length, but that the eye itself has brightness or dimness. It is also like a great maṇi jewel: though pure while in the ore, without a skilled craftsman to work it artfully, how could it become a vessel? It is like Mount Sumeru: though an accumulation of jewels, without the sun's orb shining back upon it, how could it radiate light? It is also like drawing in space with a finger: it is a number without quantity, just as the mind measuring the dharmadhātu is a depth and shallowness that are not depth and shallowness. As the Huayan lun says: 'When it is said that a bodhisattva of the first ground has many hundreds of gates of Dharma-illumination and as a king transforms many hundreds of Buddha-worlds, while a bodhisattva of the second ground has many thousands of gates of Dharma-illumination and as a king transforms many thousands of Buddha-worlds, this is not like the provisional teachings having actual limitations. As with the aforementioned numbers of dharmas, they mutually penetrate and enter one another. It is also like a person drawing in space with a finger, making the count of hundreds of thousands of fine dust particles, and then wiping it clean with the hand; yet in that space there is neither increase nor decrease. Due to emotional estimation, one sees that space as having an increase or decrease in number. This sūtra is also like this: all the grounds established for bodhisattvas, and the increase and decrease of Dharma gates, are likewise thus. It is to bring all sentient beings to accomplishment, causing them to advance in cultivation. If all were uniformly level, there would be no mind to advance. Ordinary beings would have no mind to spur themselves to cultivate. Only when one arouses the mind to cultivate until reaching non-cultivation does one finally know that the ten thousand dharmas are without cultivation.' Furthermore, the bodhisattvas of the actual teaching: in attaining one, they attain all, because it accords with the absence of before and after within the substance of the Dharma, just as the lights and reflections of Indra's net mutually penetrate and enter one another without limits of before and after. It is also like hundreds of thousands of precious mirrors all facing a wondrous image: the reflections within each and every mirror enter one another, and their forms and images are completely equal. As in the stage of the Buddha-fruit, the bodhisattvas, because their fundamental wisdom of the dharmakāya arises from the nature, and because they newly realize this mind within the ten stages, all their Dharma gates and realms rely entirely upon the fundamental [nature]. Because substance and function are thoroughly encompassed and completely penetrate, they are again equal through the nature; that is, at that very moment they are equal. For there to be any other unequal dharmas would be impossible. It is also said: 'The practices of bodhisattvas from the ten abodes onward are all auxiliary paths, not the primary stage.' The intention is to clarify that to practice what is practiced is the auxiliary path; being without abiding and without practice, leaving to spontaneity the true self-substance, is named the primary fruition. If taken from the abode of the first arousing of the mind, with the fundamental wisdom of the signless Dharma-nature, not departing from the substance of non-action, one performs the myriad practices. The bodhisattva and the Buddha are originally equal in substance in cause and effect. If we distinguish the Buddha-fruit as non-action and non-cultivation, then from the bodhisattva's proper preparation onward, all is generally named the auxiliary path. Because movement and quiescence are unimpeded, the primary and the auxiliary are originally not different; they are a single Dharma gate. The distinctions must not be left undistinguished: substance and function are completely quiescent; the primary and the auxiliary are completely identical. This is precisely the gate of being completely different and completely identical; it can be understood if contemplated again through the gate of double mystery. Hearing this Dharma never heard before, one hears it without doubt: being completely different and completely identical, this realm is difficult to understand. The Buddha and ordinary beings each distinctly exist: this is the meaning of being completely different; therefore, the two views constantly persist. If they were completely identical, one would fall into stagnation in quiescence. In the principle of perfect fusion, phenomena and principle do not obstruct one another. If the Dharma gates are completely divided into two directions, that is the dharma of ordinary beings. If they are completely united into a single substance, that is the dharma of the two vehicles. Only through the sovereign mastery of principle and phenomena does the Way reside in the middle. To set one's mind on annihilating them is also impermissible; to use the mind to preserve them is also impermissible. This gate of practice of the auxiliary path and the unconditioned gate of the fruition-virtue of the primary wisdom are united in substance without duality; yet the rules and norms within phenomena must not be left unseparated. Because of their substance and function, they cannot be purely and entirely different. Take complete identity as complete difference; take complete difference as complete identity. One cannot have complete difference without complete identity, nor complete identity without complete difference. If one is confused about these two gates of identity and difference, one's wisdom will lack sovereign mastery. Furthermore, the sūtra says: 'Wisdom enters the three times, and all are equal.' This clarifies that wisdom can accord with the conventional. Saying that it 'enters the three times' means that the substance of the conventional is fundamentally true; hence it is called 'equal.' Comprehended through the six characteristics—general, particular, identical, different, formed, and destroyed—being general is being completely particular; being particular is being completely general; being identical is being fully different; being different is being constantly identical; being formed is being fully destroyed; being destroyed is being fully formed. All of these are not bound by emotional attachments to oneness or difference, both or neither, existence or non-existence, permanence or impermanence, arising or ceasing characteristics. Because of this, the Tathāgata's principle, wisdom, substance, function, dependent, and primary [retributions] are all sovereignly masteries. They can be seen when illuminated by the great wisdom of the power of non-thought of the self-substance. Therefore, if a person of the highest faculties suddenly comprehends mind as empty and enters into the true nature of consciousness-only, active manifestations, residual habits, and seeds all perish together; then what need is there to establish further stages and positions? It is only for those of middling and lower faculties: some have faith based on conditions, some have correct faith, some have understanding and awakening, and some have realization and awakening. Their faculties and capacities are not equal, and their views and understandings are different; within the effort of delusion, depths and shallownesses are distinguished. Although they clearly know and through faith enter consciousness-only, where mind and objects are both empty, because subtle thoughts are not exhausted and they have not been able to eliminate them entirely, through bit-by-bit refining, in the midst of ascending and progressing, there are differences in stages and positions. Because the sense faculties, dusts, and five aggregates are subtle and difficult to eradicate, only when one exhausts the aggregate of consciousness does one transcend stages and positions, being completely without anything to attain, completely perfected at the ultimate, like a precious moon contained within pure lapis lazuli. As the Śūraṅgamasūtra says: 'The Buddha told Ānanda and the great assembly: You should know that the twelve classes of living beings in the world of outflows have a fundamentally enlightened, wonderfully bright, completely enlightened mental substance that is not two and not different from the Buddhas of the ten directions. Because of your delusional thoughts, confusing principle into fault, ignorance and attachment arise; arising, they spread in confusion everywhere; thus there is the nature of space. The transformations of confusion do not cease; thus worlds arise. Then these dust-mote lands of the ten directions that are not without outflows are all established by confused and obstinate delusional thoughts. You should know that space is born within your mind just like a wisp of cloud dotting the great pure sky; how much more so are the various worlds within space! If even one among you discovers the true and returns to the source, this space of the ten directions will all dissolve away; how could the lands within space not crack and split?' Next is the text on dissolving the five aggregates. As the sūtra says: 'The source of these five aggregates arises in overlapping layers. Arising is due to consciousness; cessation is eliminated starting from form. In principle there is sudden awakening, and riding upon awakening, they are simultaneously dissolved; in practice they are not suddenly eliminated, but are exhausted according to sequence.' The text on exhausting the aggregate of form says: 'The Buddha told Ānanda: You should know that as you sit in the place of the Way, dissolving all thoughts, if those thoughts are exhausted, then all the keen brightness devoid of thoughts will not shift in movement or stillness, and remembering and forgetting will be as one. You should abide here and enter samādhi. Like a person with clear eyes dwelling in great darkness, the keen nature is wonderfully pure, yet the mind has not yet emitted light: this is named the region of the aggregate of form. If the eyes are bright and clear, the ten directions wide open, without any further darkness, this is named the exhaustion of the aggregate of form. This person can then transcend the kalpa turbidity. Contemplating its cause, obstinate delusional thought is its root.' The text on exhausting the aggregate of sensation says: 'The Buddha told Ānanda: When that good man cultivating samādhi, within śamatha, has exhausted the aggregate of form, he sees the mind of all Buddhas like an image appearing in a bright mirror; he seems to have attained something, yet cannot use it. It is like a person afflicted with nightmare: his hands and feet are intact, his seeing and hearing are not confused, yet his mind is touched by an external evil and cannot move: this is named the region of the aggregate of sensation. If the affliction of the nightmare ceases, his mind leaves his body, turns back to view his own face, and goes and stays at will without any further hindrance: this is named the exhaustion of the aggregate of sensation. This person can then transcend the view turbidity. Contemplating its cause, illusory and bright delusional thought is its root.' The text on exhausting the aggregate of conception says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of sensation, although his outflows are not yet exhausted, his mind leaves its physical form like a bird emerging from a cage; he has already been able to accomplish, from an ordinary body, passing through the bodhisattva's sixty holy stages, attaining a mind-made body, going wherever he pleases without obstruction. It is like a person in deep sleep talking in his sleep; although that person has no other conscious knowledge, his words have already formed rhythmic cadence and order, causing those who are not asleep to all understand his words: this is named the region of the aggregate of conception. If moving thoughts are exhausted and floating thoughts eliminated, it is like wiping away dust and dirt from the enlightened, bright mind; a single category of birth and death is completely illuminated from beginning to end: this is named the exhaustion of the aggregate of conception. This person can then transcend the kleśa turbidity. Contemplating its cause,融通 delusional thought is its root.' The text on exhausting the aggregate of volition says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of conception, that person's ordinary dreams and thoughts are eliminated; waking and sleeping are constantly one; the enlightened brightness is empty and serene, just like a clear sky, without any further coarse shadows of previous dust-objects. Contemplating all the world's great earth, mountains, and rivers is like a mirror reflecting brightness: coming, there is no sticking; passing, there is no trace; receptively reflecting and responding, completely devoid of old habits. There is only a single keen reality; the root and source of arising and ceasing are disclosed from this. He sees the twelve classes of living beings in the ten directions, entirely exhausting their kinds; although he has not yet penetrated the thread of each of their life origins, he sees the common basis of life like a mirage, shimmering and clear yet agitated, serving as the ultimate pivot for the floating sense-organs and dusts: this is named the region of the aggregate of volition. If this clear, agitated, shimmering original nature, after a long time, becomes fundamentally clear, once it clarifies the original habits, like ripples ceasing to turn into clear water, this is named the exhaustion of the aggregate of volition. This person can then transcend the sentient-being turbidity. Contemplating its cause, hidden delusional thought is its root.' The text on exhausting the aggregate of consciousness says: 'The Buddha told Ānanda: When that good man cultivating samādhi has exhausted the aggregate of volition, the subtle, clear agitation of all worldly natures and the common basis of life suddenly break and tear apart; the deep, fine threads, the pudgala, and the deep veins repaying karma are suspended and cut off from mutual resonance. In the heaven of nirvāṇa, he is about to have a great bright awakening, like a rooster awaiting dawn, glancing at the eastern quarter where there is already a fine light. The six faculties are empty and serene, no longer coursing outward; internally, all is purely bright, entering where there is nothing to enter. He deeply penetrates the original causes of receiving life among the twelve classes in the ten directions; contemplating the cause and grasping the source, the various classes are not summoned. In the realms of the ten directions, he has already attained their commonality; the fine light does not sink, revealing the hidden secret: this is named the region of the aggregate of consciousness. If, within the attained commonality among the assembled summons, he wears away the six gates, uniting and opening them to accomplishment, seeing and hearing communicate with their neighbors, mutually functioning in purity; the worlds of the ten directions, together with his body and mind, are like vaiḍūrya, brightly penetrating inside and out: this is named the exhaustion of the aggregate of consciousness. This person can then transcend the life turbidity. Contemplating its cause, boundless, empty, inverted delusional thought is its root.' Furthermore, if the aggregate of consciousness is exhausted, then your present sense faculties will function interchangeably; from this interchangeable functioning, one can enter the bodhisattva's vajra dry-wisdom stage. The perfectly bright, keen mind manifests transformations within it, like a precious moon contained within pure lapis lazuli. In this way, one then transcends the ten faiths, the ten abodes, the ten practices, the ten dedications, the four preparatory minds, the vajra ten grounds traversed by bodhisattvas, and the perfectly bright equal enlightenment, entering the Tathāgata's ocean of wondrous adornment, perfecting bodhi, and returning to having nothing to attain.