宗鏡錄 9.15.1

9.15.1

答。 若正解圓明。 決定信入。 有超劫之功。 獲頓成之力。 雖在生死。 常入涅槃。 恒處塵勞。 長居淨剎。 現具肉眼。 而開慧眼之光明。 匪易凡心。 便同佛心之知見。 如太子具王儀之相。 迦陵超眾鳥之音。 將師子筋為琴絃。 餘音斷絕。 以善見藥而治病。 眾患潛消。 若那羅箭之功。 勢穿鐵鼓。 似金剛鎚之力。 擬碎金山。 則煩惱塵勞。 不待斷而自滅。 菩提妙果。 弗假修而自圓。 乃至等冤親。 和諍論。 齊凡聖。 泯自他。 一去來。 印同異。 融延促。 混中邊。 世出世間不可稱。 不可量。 不可說不可說之力。 莫能過者。 亦名佛力。 亦名般若力。 亦名大乘力。 亦名法力。 亦名無住力。 所以先德釋云。 無住力持者。 則大劫不離一念。 又云。 色平等是佛力。 色既平等。 則唯心義成。 故知觀心之門。 理無過者。 最尊最貴。 絕妙絕倫。 有剎那成佛之功。 頓截苦輪之力。 大涅槃經云。 譬如藥樹。 名曰樹王。 於諸藥中。 最為殊勝。 能滅諸病。 樹不作念。 若取枝葉及皮身等。 雖不作念。 能愈諸病。 涅槃亦爾。 是以若於宗鏡。 有圓信圓修。 乃至見聞隨喜。 一念發心者。 無不除八萬塵勞。 三障二死之病。 大品經云。 如摩尼珠。 所在住處。 一切非人。 不得其便。 以珠著身。 闇中得明。 熱時得涼。 寒時得溫。 若在水中。 隨物現色。 即況識此自心如意靈珠。 圓信堅固。 一切時處。 不為無明塵勞非人之所侵害。 則處繁不亂。 履險恒安。 高而不危。 滿而不溢。 台教引佛藏經云。 無名相中。 假名相說。 皆是如來不思議力。 譬如有人。 嚼須彌山。 飛行虛空。 石筏渡海。 負四天下及須彌山。 蚊脚為梯。 登至梵宮。 劫盡燒時。 一唾劫火即滅。 一吹世界即成。 以藕絲懸須彌山。 手接四天下。 雨。 如來所說。 一切諸法。 無相無為。 無生無滅。 令人信解。 甚為難有。 甚為希有。 若少有所得。 與佛法僧諍。 入於邪道。 不聽出家受戒。 飲一盃水。 當知經明無生外用。 以顯妙理因果無生。 是則不了一體三寶常住。 不聽出家。 言不聽者。 若不解此。 戒不具足。 若約觀心者。 一剎那起。 名一眾生。 即起即滅。 名為一期。 念念之中。 恒起三毒。 即當劫盡三災。 三毒貪為首。 三災火為端。 以不思議止觀。 觀此三毒。 一念貪心。 無有起處。 即是一唾劫火而滅。 了念成智。 即是一吹世界而成。 乃至一切不思議希有之事。 但達一念無明心。 成諸佛智。 無有不洞曉之者。 若不解此。 非唯不聽出家。 一切萬善。 皆不成就。 以不知佛法根本故。 大智度論云。 復次有人。 謂地為堅牢。 心無形質。 皆是虛妄。 以是故。 佛說心力為大。 行般若波羅蜜故。 散此大地以為微塵。 以地有色香味觸重故。 自無所作。 水少香故。 動作勝地。 火少香味。 勢勝於水。 風少色香味。 故動作勝火。 心無四事。 故所為力大。 又以心多煩惱結使繫縛。 故令心力微少。 有漏善心。 雖無煩惱。 以心取諸法相故。 其力亦少。 二乘無漏心。 雖不取相。 以智慧有量。 及出無漏道時。 六情隨俗分別。 取諸法相故。 不盡心力。 諸佛及大菩薩。 智慧無量無邊。 常處禪定。 於世間涅槃。 無所分別。 諸法實相。 其實不異。 但智有優劣。 行般若波羅蜜者。 畢竟清淨。 無所罣礙。 一念中。 能散十方一切如恒河沙等。 三千大千國土。 大地諸山微塵。 故知真心。 有此大力。 眾生妄隔而不覺知。 金光明經疏云。 如日光能照天下。 不能照道理。 心智之光明。 能發智照理。 故心是光。 若心癡闇。 體則憔悴。 心有智光。 膚色充澤。

Answer: If one's correct understanding is complete and clear, and one enters with definitive faith, one has the efficacy of surpassing kalpas and obtains the power of sudden completion. Although dwelling in saṃsāra, one constantly enters nirvāṇa; although ever abiding in worldly defilements, one perpetually resides in a pure land. While presently possessing the physical eye, one opens the radiance of the wisdom eye; without changing the ordinary mind, one immediately shares the knowledge and vision of the Buddha's mind. It is like a crown prince possessing the marks of royal deportment, or the kalaviṅka surpassing the voices of all other birds. When the sinews of a lion are made into strings for a lute, all other sounds are severed; when the Sudarśana medicine is used to treat illness, all afflictions secretly vanish. Like the efficacy of an iron-piercing arrow whose momentum pierces an iron drum, or the power of a vajra mallet that is poised to shatter a mountain of gold, the afflictions and worldly defilements spontaneously perish without waiting to be severed; the wondrous fruit of bodhi is spontaneously perfected without relying on cultivation. Furthermore, it equalizes foe and friend, harmonizes disputes, equates the ordinary and the holy, obliterates self and other, unifies going and coming, seals sameness and difference, blends duration and brevity, and fuses the center and the extremes. Among mundane and supramundane powers that are ineffable, immeasurable, and inexpressible of the inexpressible, none can surpass it. It is also called the power of the Buddha, the power of prajñā, the power of the Great Vehicle, the power of the Dharma, and the power of non-abiding. Therefore, a former worthy explained: 'One who upholds with the power of non-abiding does not depart from a single thought for great kalpas.' It is also said: 'The equality of form is the power of the Buddha.' Since form is equal, the principle of mind-only is established. Thus we know that in the gateway of contemplating citta, no principle surpasses it. It is most supreme and most noble, peerless and incomparable, possessing the efficacy of becoming a buddha in an instant and the power of abruptly severing the wheel of suffering. The Mahāparinirvāṇasūtra says: 'For example, it is like a medicinal tree named the King of Trees. Among all medicines, it is the most extraordinary. It can eliminate all diseases. The tree does not form a thought; whether one takes its branches, leaves, bark, trunk, or the like, although it forms no thought, it can cure all illnesses. Nirvāṇa is also like this.' Therefore, if toward this mirror of the source one has complete faith and complete cultivation, or even just rejoices upon hearing and seeing it, generating the mind [for bodhi] in a single thought, there is none who will not eliminate the diseases of the eighty thousand worldly defilements, the three obstacles, and the two kinds of death. The Large Prajñāpāramitāsūtra says: 'Just like a mani jewel, wherever it abides, all non-humans cannot find any advantage. Wearing the jewel on one's body, one attains light in darkness, coolness when it is hot, and warmth when it is cold. If it is in water, it manifests colors according to the surrounding objects.' This is an analogy for recognizing this wish-fulfilling luminous jewel of one's own citta: with complete and solid faith, at all times and places one is not harmed by non-humans of avidyā and worldly defilements. Then, dwelling in complexity one is not disordered; treading on danger one is ever secure; high yet not imperiled, full yet not overflowing. The Tiantai teachings cite the Fo zang jing, saying: 'To speak with provisional names and characteristics within that which lacks names and characteristics—these are all the inconceivable powers of the Tathāgata. For example, it is like a person chewing Mount Sumeru, flying in empty space, crossing the ocean on a stone raft, carrying the four continents and Mount Sumeru, using a mosquito's leg as a ladder to ascend to the Brahma Palace; or, when a kalpa is ending in fire, extinguishing the kalpa fire with a single spitting of saliva, and establishing a world with a single puff of breath; or suspending Mount Sumeru on a lotus fiber, and catching the rain of the four continents in the hand. That all phenomena spoken of by the Tathāgata are signless and unconditioned, unarisen and unceasing, and causing people to believe and understand them, is extremely difficult to happen, extremely rare. If one attains even a little something [with attachment], disputes with the Buddha, Dharma, and Saṅgha, and enters heretical paths, one is not permitted to leave the household, receive the precepts, or drink a single cup of water.' One should know that the sūtra clarifies the external function of non-arising in order to reveal that cause and effect in the wondrous principle are unarisen. Thus, if one does not comprehend that the Three Jewels are of one substance and eternally abiding, one is not permitted to leave the household. Saying 'not permitted' means that if one does not understand this, one's precepts are incomplete. If considered in terms of contemplating citta, the arising of a single kṣaṇa is called 'one sentient being'; its arising and immediately ceasing is called 'one lifetime.' In thought after thought, the three poisons constantly arise, which correspond to the three disasters at the end of a kalpa. Among the three poisons, rāga is foremost; among the three disasters, fire is the beginning. Through inconceivable śamatha-vipaśyanā, one contemplates these three poisons: a single thought of rāga has no place of arising, which is precisely extinguishing the kalpa fire with a single spitting of saliva; comprehending thought to become wisdom is precisely establishing a world with a single puff of breath. Up to all inconceivable and rare matters—as long as one penetrates the single-thought mind of avidyā to accomplish the wisdom of all buddhas, there is none that is not thoroughly understood. If one does not understand this, not only is one not permitted to leave the household, but all myriad goods will not be accomplished, because one does not know the root of the Buddhadharma. The Mahāprajñāpāramitopadeśa says: 'Furthermore, there are people who consider the earth to be solid and citta to have no physical form, all being illusory. For this reason, the Buddha spoke of the power of citta as being great. Because one practices the prajñāpāramitā, one can scatter this great earth into fine dust. Because the earth has visible form, fragrance, flavor, and touch and is heavy, by itself it performs no action. Because water lacks fragrance, its activity surpasses that of earth. Because fire lacks fragrance and flavor, its force surpasses that of water. Because wind lacks visible form, fragrance, and flavor, its activity surpasses that of fire. Because citta lacks these four things, the power of its actions is great. Moreover, because citta is bound by many kleśas and saṃyojanas, its power is made minute. Although a virtuous mind with outflows is without kleśas, because citta grasps the characteristics of phenomena, its power is also small. Although the outflow-free mind of the two vehicles does not grasp characteristics, because their wisdom is limited, and when emerging from the outflow-free path the six sense organs discriminate according to convention and grasp the characteristics of phenomena, they do not exhaust the power of citta. All buddhas and great bodhisattvas have boundless and limitless wisdom, constantly dwell in dhyāna, and make no discrimination regarding the world and nirvāṇa. The real mark of all phenomena is in fact not different; it is only that wisdom has superior and inferior grades. Those who practice the prajñāpāramitā are ultimately pure and without obstruction. In a single thought, they can scatter into fine dust all the great earths and mountains of the trichiliocosm in the ten directions, as numerous as the sands of the Ganges.' Thus we know that the true mind has this great power, yet sentient beings falsely obscure it and are unaware of it. The Commentary on the Suvarṇaprabhāsasūtra says: 'Just as the light of the sun can illuminate the world under heaven but cannot illuminate the principle, the brilliance of the wisdom of citta can generate wisdom to illuminate the principle; therefore, citta is light. If citta is foolish and dark, the physical body becomes haggard; if citta has the light of wisdom, the complexion is full and radiant.'