宗鏡錄 9.15.5

9.15.5

乃至觀空無相無願解脫門寶心。 入甘露門故。 觀一切法無生。 寶心。 得無生法忍故。 見一切法如幻如夢如焰如影如響如水月。 寶心。 不住諸見故。 觀因緣法。 寶心離斷常見故。 離諸邊見垢穢。 寶心。 離於二故。 入無二法門。 寶心。 覺一道故。 離一切行。 寶心。 至正位故。 正觀法位。 寶心。 一切法平等故。 集助一切菩提法。 寶心。 覺了一切佛法故。 乃至喻如大海。 為眾法主。 集一切寶。 一切眾寶。 皆悉來歸。 於是海中出生諸寶。 如是緊那羅王。 菩薩。 得是寶住三昧。 為諸一切眾生之主。 集一切寶。 一切法寶。 皆悉歸趣。 是以祖師云。 一切寶中。 心寶為上。 故知一切法寶。 皆歸宗鏡中。 無有法財珍寶。 而不積聚。 如入法界體性經云。 文殊師利。 復白佛言。 以何因緣。 名以三昧為寶積耶。 佛告文殊師利。 譬如大摩尼寶。 善磨瑩已。 安置淨處。 隨彼地方。 出諸珍寶不可窮盡。 如是文殊師利。 我住此三昧。 觀於東方。 見無量阿僧祇世界。 現在諸佛如來。 阿羅訶。 三藐三佛陀。 如是南西北方四維上下。 如是。 十方無量阿僧祇世界。 我皆現見是諸如來。 住此三昧。 為眾說法。 文殊師利。 我住此三昧。 不見一法。 然非法界。 釋曰。 寶積三昧者。 即一切眾生心。 是。 無量功德聚。 猶如世間寶積。 若能住此一心寶積三昧。 有何功德寶而不知。 故能見十方佛寶。 普照無餘。 所以云不見一法。 然非法界。 是以萬類之中。 唯心為貴。 如金翅鳥。 命終之後。 骨肉散盡。 唯有心在。 難陀龍王。 取此鳥心。 以為明珠。 轉輪王得。 以為如意珠。 然一切眾生心。 亦復如是。 幻身雖滅。 真心不壞。 如經云。 如劫燒火。 不燒虛空。 又祖師云。 百骸雖潰散。 一物鎮長靈。 若能了此常住真心。 即同獲於如意珠寶。 若得之者。 廣濟於法界。 用之者。 普潤於十方。 以此諸大乘經中。 十方諸佛。 同共讚揚此菩提心。 況如無際虛空。 未言少分。 若下位淺智。 焉敢言之。 故先德釋涅槃教義云。 種種名目。 只是一心法。 此法即是佛師。 諸菩薩母。 諸佛菩薩。 辯不能宣。 凡夫千舌。 豈解揄揚。 二乘百盲。 焉能舞手者哉。 此論開發信入。 功德無邊。 若但見聞。 設不信樂。 尚種善根。 無空過者。 如華嚴經云。 佛子。 譬如丈夫。 食少金剛。 終竟不消。 要穿其身。 出在於外。 何以故。 金剛不與肉身雜穢而同止故。 於如來所。 種少善根。 亦復如是。 要穿一切有為諸行煩惱身。 過到於無為究竟智處。 何以故。 此少善根。 不與有為諸行煩惱而共住故。 佛子。 假使乾草。 積同須彌。 投火於中。 如芥子許。 必皆燒盡。 何以故。 火能燒故。 於如來所。 種少善根。 亦復如是。 必能燒盡一切煩惱。 究竟得於無餘涅槃。 何以故。 此少善根。 性究竟故。 佛子。 譬如雪山有藥王樹。 名曰善見。 若有見者。 眼得清淨。 若有聞者。 耳得清淨。 若有嗅者。 鼻得清淨。 若有甞者。 舌得清淨。 若有觸者。 身得清淨。 若有眾生。 取彼地土。 亦能為作除病利益。 佛子。 如來應正等覺無上藥王。 亦復如是。 能作一切。 饒益眾生。 若有得見如來色身。 眼得清淨。 若有得聞如來名號。 耳得清淨。 若有得嗅如來戒香。 鼻得清淨。 若有得甞如來法味。 舌得清淨。 具廣長舌。 解語言法。 若有得觸如來光者。 身得清淨。 究竟獲得無上法身。 若於如來生憶念者。 則得念佛三昧清淨。 若有眾生。 供養如來所經土地。 及塔廟者。 亦具善根。 滅除一切諸煩惱患。 得賢聖樂。 佛子。 我今告汝。 設有眾生。

...and up to: the jewel-mind that contemplates the gates of liberation of emptiness, signlessness, and wishlessness, because it enters the gate of ambrosia (amṛta); the jewel-mind that contemplates all dharmas as unarisen, because it attains the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti); the jewel-mind that sees all dharmas as like an illusion, like a dream, like a mirage, like a shadow, like an echo, like the moon in the water, because it does not abide in views; the jewel-mind that contemplates conditioned arising, because it is free from the views of annihilation and permanence; the jewel-mind free from the defilements of extreme views, because it is free from duality; the jewel-mind that enters the non-dual Dharma-gate, because it awakens to the one path; the jewel-mind free from all conditioned practices, because it reaches the correct station; the jewel-mind that correctly contemplates the station of reality, because all dharmas are equal; the jewel-mind that gathers and aids all bodhi-dharmas, because it fully awakens to all Buddha-dharmas. And up to: it is like the great ocean, which is the sovereign of all waters and gathers all jewels; all treasures come and return to it, and within this ocean all jewels are produced. So it is, King of the Kinnaras: a bodhisattva who attains this samādhi of the Jewel Abode becomes the sovereign of all sentient beings, gathers all jewels, and all treasures of the Dharma return to him. Therefore, an ancestral master said: 'Among all jewels, the jewel of citta is supreme.' Thus we know that all treasures of the Dharma return to the mirror of the source, and there is no wealth of Dharma or precious treasure that is not accumulated there. As the *Sūtra on Entering the Essence of the Dharmadhātu* says: 'Mañjuśrī addressed the Buddha again, saying: "By what cause and condition is this samādhi named Jewel Accumulation (Ratnakūṭa)?" The Buddha told Mañjuśrī: "It is just like a great maṇi jewel which, when well polished and placed in a clean place, inexhaustibly yields all sorts of precious jewels in that place. Just so, Mañjuśrī: when I abide in this samādhi and look toward the east, I see immeasurable asaṃkhyeya worlds with the present Buddhas, Tathāgatas, Arhats, Samyaksambuddhas; so too in the south, west, north, the four intermediate directions, above, and below—thus throughout the immeasurable asaṃkhyeya worlds of the ten directions, I see all these Tathāgatas abiding in this samādhi and expounding the Dharma for the assemblies. Mañjuśrī, when I abide in this samādhi, I do not see a single dharma that is not the dharmadhātu."' Commentary: The Ratnakūṭa Samādhi is the citta of all sentient beings. It is an accumulation of immeasurable merit, just like an accumulation of worldly treasures. If one can abide in this Ratnakūṭa Samādhi of the one mind, what treasure of merit would one not know? Hence one can see the Buddha-jewels of the ten directions illuminating universally without remainder. Therefore it says, 'I do not see a single dharma that is not the dharmadhātu.' Thus among all kinds of things, citta alone is supreme. Just as when a garuḍa dies, its flesh and bones completely disperse, yet its heart alone remains intact: the Nāga King Nanda takes this bird's heart as a luminous pearl, and a cakravartin king obtains it as a wish-fulfilling jewel (cintāmaṇi). The citta of all sentient beings is also like this: although the illusory body perishes, the true citta is not destroyed. As a sūtra states: 'Just as the fire of the kalpa's destruction does not burn empty space.' And an ancestral master said: 'Although the hundred bones collapse and scatter, one thing remains eternally numinous.' If one can comprehend this ever-abiding true citta, it is the same as obtaining the wish-fulfilling gem. One who attains it extensively aids the dharmadhātu; one who employs it universally enriches the ten directions. For this reason, in the Mahāyāna sūtras, the Buddhas of the ten directions together praise this bodhicitta. How much more so since it is like boundless empty space, and not even a fraction has yet been spoken—how could those of inferior stations and shallow wisdom dare to speak of it? Therefore a past master, explaining the doctrinal meaning of nirvāṇa, said: 'The various names are merely the one dharma of citta. This dharma is the teacher of Buddhas and the mother of bodhisattvas. The eloquence of the Buddhas and bodhisattvas cannot fully express it; how could worldlings with a thousand tongues understand how to extol it? How could the twice-blind among the two vehicles be able to dance their hands?' This treatise inspires faith and entry, and its merit is boundless. Even if one merely sees and hears it without yet having joyful faith, one still plants good roots and does not pass by in vain. As the *Avataṃsaka Sūtra* says: 'Disciples of the Buddha! Suppose a man consumes a small amount of diamond: in the end it will never be digested, but will pierce through his body and emerge outside. Why? Because diamond does not dwell together with the impurity of the physical body. Planting a small good root in the presence of the Tathāgata is also like this: it must pierce through all bodies of conditioned actions and kleśa, passing over to the station of unconditioned, ultimate wisdom. Why? Because this small good root does not dwell together with conditioned actions and kleśa. Disciples of the Buddha! Suppose dry grass were piled up equal to Mount Sumeru, and a fire as small as a mustard seed were thrown into it: it would surely burn it all away. Why? Because fire can burn. Planting a small good root in the presence of the Tathāgata is also like this: it will surely burn away all kleśas and ultimately attain nirvāṇa without remainder. Why? Because the nature of this small good root is ultimate. Disciples of the Buddha! For example, on the Snow Mountains there is a king of medicinal trees named Good-to-Behold (Sudarśana). If anyone sees it, their eyes are purified; if anyone hears it, their ears are purified; if anyone smells it, their nose is purified; if anyone tastes it, their tongue is purified; if anyone touches it, their body is purified. If any sentient beings take the earth from beneath it, it can also bring about the benefit of eliminating illness. Disciples of the Buddha! The Tathāgata, Arhat, Samyaksambuddha, the unsurpassed king of medicine, is also like this, capable of performing all actions to benefit sentient beings. If anyone gets to see the Tathāgata's physical form, their eyes are purified; if anyone gets to hear the Tathāgata's name, their ears are purified; if anyone gets to smell the Tathāgata's fragrance of morality (śīla), their nose is purified; if anyone gets to taste the flavor of the Tathāgata's Dharma, their tongue is purified, endowed with a broad and long tongue and understanding the Dharma of language; if anyone gets to touch the Tathāgata's light, their body is purified, ultimately attaining the unsurpassed dharmakāya; if anyone gives rise to mindfulness of the Tathāgata, they attain purity in the mindfulness-of-the-Buddha samādhi (buddhānusmṛtisamādhi); if any sentient beings make offerings to the ground the Tathāgata has walked upon, or to his stūpas and temples, they also are endowed with good roots, extinguish all troubles of kleśa, and attain the joy of the noble ones. Disciples of the Buddha! I now declare to you: even if there are sentient beings...'