宗鏡錄 9.5

9.5

答。說經本為入道。若懷道。之賢。觸處觀行。豈有尋求涅槃聖典。而不觀行者乎。但巧說得宜。非止不損文義。兼得觀慧分明。分別法門。非觀何逮。豈有壞亂之咎乎。夫有所說。意在言前。祖佛本意。皆為明心達道。假以文義。直指心原。豈可執詮迷旨。背心求道耶。所以正法念處經偈云。天龍阿脩羅。地獄鬼羅剎。心常為導主。如王行三界。心將詣天上。復行於人中。心將至惡道。心輪轉世間。寶雨經云。云何菩薩得奢摩他毘鉢舍那善巧。謂此菩薩心善巧。已。觀察諸法如幻如夢。思惟諸法。此是善法。此非善法。此出離法。此不出離法。謂諸菩薩觀一切法。皆依於心。心為自性。心為上首。能攝受心。善調伏心。善了知心。故能攝此一切諸法。既善調伏。又善了知。由此因緣。便能修習奢摩他法。如是繫心。如是止心。及安住心。勤修如是奢摩他故。便能安住心一境性。弘道廣顯定意經云。彼德本者。了識心本。以此心行。慈及眾生。識了知彼。空無我人。其心德本。助勸於道。故知心為德本。即是總相。心佛眾生。三之別相。心是總相者。法界染淨。萬類萬法。不出一心。是心即攝一切世間出世間法。故名總相。餘染淨二緣。各屬二類。然總相說。十法界中。六道為染。四聖為淨。則十法界中染淨二緣。凡聖兩道。俱不出一心矣。故經云。心能導世間。即自在義。心能遍攝受。即隨行義。如是一心法。皆自在隨行。金剛三昧論云。出世之因者。入實相觀。出世之果者。一味解脫。故知初則信心而入道。後則證心而得果。始終不出宗鏡矣。又楞伽經偈云。唯心無所有。諸行及佛地。去來現在佛。三世說如是。賢劫定意經云。等視一切諸法。根原。皆如是。諦本無所有。是曰一心。華嚴經夜摩天宮偈讚品云。譬如工畫師。分布諸彩色。虛妄取異色。大種無差別。大種中無色。色中無大種。亦不離大種。而有色可得。心中無彩畫。彩畫中無心。然不離於心。有彩畫可得。彼心恒不住。無量難思議。示現一切色。各各不相知。譬如工畫師。不能知自心。而由心故畫。諸法性如是。心如工畫師。能畫諸世間。五蘊悉從生。無法而不造。如心佛亦爾。如佛眾生然。應知佛與心。體性皆無盡。若人知心行。普造諸世間。是人則見佛。了佛真實性。心不住於身。身亦不住心。而能作佛事。自在未曾有。若人欲了知。三世一切佛。應觀法界性。一切唯心造。疏釋云。此頌顯於具分唯識。此不相知義。謂非唯所畫之法。自不相知。喻所變之境。無有體性。能畫之心。念念生滅。自不相知。故亦不能知於所畫。雙喻心境皆無自性。各不相知。故言不能知自心。而由心故畫。又雖不知畫心。而由心能畫。喻眾生雖迷心現量。而心變於境。又由不能知所畫。但畫於自心。故能成所畫。喻眾生由迷境唯心。方能現妄境。又喻正由無性。方成萬境。故云諸法性如是。應觀法界性者。即真如理觀。一切唯心造者。即唯識事觀。以理觀唯識之性。諸佛證此為成佛之體。以事觀唯識之相。眾生達此為出離之門。如華嚴演義云。良以一文之妙。攝義無遺。一偈之功。能破地獄。故普賢菩薩告善財言。我此法海中。無有一文。無有一句。非是捨施轉輪王位而求得者。非是捨施一切所有而求得者。釋曰。以一是一切之一故。稱性之一故。纂靈記云。有京兆人。性王。失其名。本無戒行。曾不修善。因患致死。被二人引至地獄。地獄門前見一僧。云是地藏菩薩。乃教誦偈云。若人欲了知。三世一切佛。應觀法界性。一切唯心造。菩薩授經已。謂之曰。誦得此偈。能破地獄苦。其人誦已。遂入見王。王問。此人。有何功德。答云。唯受持一四句偈。具如上說。王遂放免。當誦此偈時。聲所至處。受苦之人。皆得解脫。後三日方穌。憶持此偈。向諸道俗說之。參驗偈文。方知是華嚴經夜摩天宮。無量菩薩雲集所說。即覺林菩薩偈。意明地獄心造。了心造佛地獄自空耳。故知若觀此心。言下離苦。不唯破地獄界。乃至十法界一時。破。以入真空一際法故。則平等真法界。無佛無眾生。此非妙術神通。假於他勢。以法如是故。可驗自心。不可思議神妙之力。高而無上。淵而不深。延而不長。促而非短。廣而無相。顯而無蹤。有而不常。無而不滅。照體獨立。稱性普周。妙萬物。故稱之為神。孕一切。故名之為母。統御該攝。通變無窮。任照忘疲。若明鏡之寫像。應緣無作。猶虛谷之傳聲。居方而方相分明。處圓而圓文顯現。在悟而悟成諸佛。墮迷而迷作眾生。跡任千途。本地不動。台教云。心如幻化。但有名字。名之為心。適言其有。不見色質。適言其無。復起慮想。不可以有無思度故。名心為妙。非是待麁成妙。以絕待為妙。故傅大士稱為妙神。亦云妙識。妙神即是法身。佛。若無妙神。誰受寂滅樂。寶藏論云。其為也形。其寂也冥。本淨非瑩。法爾天成。光超日月。德越太清。萬物無作。一切無名。轉變天地。自在縱橫。恒沙而用。混沌而成。誰聞不喜。誰聞不驚。如何以無價之寶。隱於陰入之坑。是以體之即妙即神。顯無價之寶。迷之成麁成昧。墮陰入之坑。遍覽圓詮。釋之莫盡。仰唯諸聖。讚之靡窮。可謂入道玄關。成佛妙訣。乃至凡聖因果。行位進修。不離此心而得成辦。契同心性。何德不收。以一切法。隨所依住。皆於一心。頓圓滿故。如斯之事。豈非絕待之妙耶。如法華玄義云。絕待明妙者。為四。一隨情三段法起。若入真諦。待對即絕。故身子云。吾聞解脫之中。無有言說。此三藏經中。絕待意也。二若隨理三假。一切世間皆如幻化。即事而真。無有一事而非真者。更待何物為不真耶。望彼三藏。絕還不絕。即事而真。乃是絕待。此通教絕待也。三別教。若起。望即真之絕。還是世諦。何者。非大涅槃。猶是生死世諦。絕還有待。若入別教中道。待則絕矣。四圓教。若起。說無分別法。即邊而中。無非佛法。亡泯清淨。豈更佛法待於佛法。如來法界。故出法界外。無復有法可相形比。待誰為麁。形誰得妙。無所可待。亦無所絕。不知何名。強言為絕。大涅槃經云。大名不可稱量。不可思議。故為大。譬如虛空。不因小空名為大也。涅槃亦爾。不因小相名大涅槃。妙亦如是。妙名不可思議。不因於麁而名為妙。若謂定有法界。廣大獨絕者。此則大有所有。何謂為絕。今法界清淨。非見聞覺知。不可說示。經云。止止不須說。我法妙難思。止止不須說。即是絕言。我法妙難思。即是絕思。又云。是法不可示。言辭相寂滅。亦是絕歎之文。不可以待示。不可以絕示。滅待滅絕。故言寂滅。又云。一切諸法。常寂滅相。終歸於空。此空亦空。則無復待絕。中論云。若法為待成。是法還成待。今則無因待。亦無所成。法華首經云。既得無生忍。此不生無生。生即無生。是名絕待。降此已外。若更作者。絕何物。顯何理。流浪無窮。則墮戲論。乃是迷情分別。絕待不絕。非絕非待。待於亦待亦絕。言語相逐。永無絕矣。何者。言語從覺觀生。心慮不息。語何由絕。如癡犬逐塊。徒自疲勞。塊終不絕。若能妙悟寰中。息覺觀風。心水澄清。言思皆絕。如黠師子放塊逐人。塊本既除。塊則絕矣。妙悟之時。洞知法界外無法而論絕者。約有門明絕也。是絕亦絕。約空門明絕也。如駃馬見鞭影。無不得入。是名絕待妙也。用是兩妙。妙上三法。眾生之法。亦具二妙。稱之為妙。佛法心法。亦具二妙。稱之為妙。

Answer: Preaching the sūtras is originally meant for entering the Way. If a worthy who embraces the Way practices contemplation at every point, how could there be one who seeks the sacred scriptures of nirvāṇa and yet does not practice contemplation? As long as skillful preaching is appropriate, not only will it do no damage to the text and meaning, but moreover contemplation and wisdom will become distinct and clear. When differentiating the Dharma gates, without contemplation, what could reach them? How could there be the fault of causing confusion and disorder? Whenever something is said, the meaning precedes the words. The original intention of the patriarchs and Buddhas was entirely to illumine the mind and arrive at the Way; using words and meanings as an expedient, they pointed directly to the mind-source. How could one cling to the explanation, lose sight of the intended meaning, turn one's back on the mind, and seek the Way? Therefore, a verse of the Saddharmasmṛtyupasthānasūtra states: 'Gods, nāgas, asuras, / hells, ghosts, and rākṣasas— / the mind is ever their guide and lord, / like a king walking through the three realms. / The mind leads one to go to heaven, / and also to walk among humans; / the mind leads one to the evil realms; / the mind turns the wheel throughout the world.' The Bao yu jing states: 'How does a bodhisattva attain skillfulness in śamatha and vipaśyanā? It is said that when this bodhisattva has attained skillfulness of mind, he observes that all phenomena are like an illusion and like a dream, and contemplates all phenomena: "These are wholesome phenomena, these are unwholesome phenomena; these are phenomena of renunciation, these are phenomena of non-renunciation." This means that bodhisattvas observe that all phenomena rely upon the mind: mind is their self-nature, mind is the foremost. Being able to gather in the mind, skillfully subdue the mind, and skillfully know the mind, they are therefore able to gather in all these phenomena. Having skillfully subdued it and also skillfully known it, by this cause and condition they are able to cultivate the method of śamatha. Tying the mind thus, stilling the mind thus, and settling the mind thus, because they diligently cultivate such śamatha, they are able to settle in the one-pointedness of mind.' The Hongdao guangxian dingyi jing states: 'That root of virtue is to understand and know the root of the mind; through this practice of the mind, loving-kindness reaches sentient beings. Consciousness understands that they are empty, devoid of self and person; that root of virtue of the mind assists and encourages on the Way.' Therefore we know that the mind is the root of virtue; this is the general characteristic. Mind, Buddha, and sentient beings are the three specific characteristics. Mind being the general characteristic means that the defiled and pure of the dharmadhātu, the myriad kinds and myriad phenomena, do not go beyond the one mind. This mind encompasses all mundane and supramundane phenomena; hence it is called the general characteristic. The remaining two conditions of defilement and purity each pertain to two categories. However, speaking of the general characteristic, within the ten dharmadhātus the six destinies are defiled and the four sages are pure; thus within the ten dharmadhātus the two conditions of defilement and purity, the two paths of ordinary beings and sages, both do not go beyond the one mind. Therefore the sūtra says: 'The mind can guide the world'—that is the meaning of sovereignty; 'The mind can universally gather in'—that is the meaning of accompanying action. The dharmas of such a single mind are all sovereign and accompanying action. The Commentary on the Vajrasamādhisūtra states: 'The cause of transcendence is entering the contemplation of true reality; the fruit of transcendence is the single-taste liberation.' Therefore we know that in the beginning one enters the Way through faith in the mind, and in the end one attains the fruit by realizing the mind; from beginning to end, it does not depart from the mirror of the source. Furthermore, a verse of the Laṅkāvatārasūtra states: 'Mind-only has no existence; / all conditioned actions as well as the Buddha-stage, / the past, future, and present Buddhas— / thus say those of the three periods of time.' The Xianjie dingyi jing states: 'Viewing all phenomena equally, / their roots and sources are all like this: / fundamentally true reality has no existence; / this is called the one mind.' The 'Chapter of Verses of Praise in the Yama Deva Palace' in the Avataṃsakasūtra states: 'Just as a master painter / distributes the various colors, / falsely grasping distinct colors, / while the great elements have no difference; / in the great elements there is no color, / and in color there are no great elements; / nor is color to be found / apart from the great elements. / In the mind there are no colorful pictures, / and in the colorful pictures there is no mind, / yet not apart from the mind / can colorful pictures be found. / That mind never abides, / immeasurable and hard to fathom, / manifesting all colors, / yet each does not know the other. / Just as a master painter / cannot know his own mind, / yet paints on account of the mind— / the nature of all phenomena is like this. / The mind is like a master painter, / able to paint all the worlds; / the five aggregates all arise from it, / there is no phenomenon it does not create. / As is the mind, so also is the Buddha; / as is the Buddha, so are sentient beings. / One should know that Buddha and mind / are both inexhaustible in essential nature. / If one knows the activities of the mind / that universally create all the worlds, / this person will see the Buddha / and understand the Buddha's true nature. / The mind does not abide in the body, / nor does the body abide in the mind, / yet it can perform Buddha-work, / sovereign as never before. / If one wishes to understand / all the Buddhas of the three periods of time, / one should contemplate the nature of the dharmadhātu: / everything is created by mind alone.' The commentary explains: 'This verse reveals comprehensive consciousness-only. This meaning of "not knowing each other" signifies that not only do the painted phenomena themselves not know each other—which illustrates that the transformed cognitive realm has no essential nature—but the mind that can paint, arising and ceasing from moment to moment, also does not know itself, and therefore also cannot know what is painted. It doubly illustrates that mind and realm are both without self-nature, each not knowing the other. Therefore it says, "cannot know his own mind, yet paints on account of the mind." Moreover, although it does not know the painting mind, yet on account of the mind it can paint; this illustrates that although sentient beings are deluded about the mind's direct perception, the mind nevertheless transforms into the cognitive realm. Furthermore, because it cannot know what is painted, but only paints upon its own mind, it can therefore bring about what is painted; this illustrates that only because sentient beings are deluded about the realm being mind-only can they manifest false realms. It also illustrates that precisely because there is no intrinsic nature, the myriad realms are brought about. Therefore it says, "the nature of all phenomena is like this." "One should contemplate the nature of the dharmadhātu" is the contemplation of principle as tathatā. "Everything is created by mind alone" is the contemplation of phenomena as consciousness-only. With the contemplation of principle regarding the nature of consciousness-only, the Buddhas realize this as the substance of becoming a Buddha; with the contemplation of phenomena regarding the characteristics of consciousness-only, sentient beings comprehend this as the gate of renunciation.' As the Huayan yanyi states: 'Truly, because the marvel of a single text gathers in the meanings without remainder, the efficacy of a single verse can shatter the hells. Thus Bodhisattva Samantabhadra told Sudhana: "In this ocean of my Dharma, there is not a single text or a single sentence that was not sought and attained by renouncing the position of a wheel-turning king, that was not sought and attained by renouncing all that one possessed."' The explanation says: 'Because the one is the one of the all, it accords with the one of the nature.' The Zuanling ji states: 'There was a man of the capital whose surname was Wang, but his personal name has been lost. He originally had no moral discipline and never cultivated goodness. Because of illness, he died and was led to hell by two men. In front of the hell gates, he saw a monk who said he was Bodhisattva Kṣitigarbha, who then taught him to recite the verse: "If one wishes to understand / all the Buddhas of the three periods of time, / one should contemplate the nature of the dharmadhātu: / everything is created by mind alone." After transmitting the sūtra to him, the Bodhisattva said to him: "If you can recite this verse, it can shatter the suffering of hell." Having recited it, the man went in to see the king [of hell]. The king asked: "What merit does this man have?" The reply was: "He only upheld a single four-line verse, fully as spoken above." The king then released him. When this verse was recited, wherever the sound reached, the suffering beings all attained liberation. Three days later, he revived; retaining this verse in memory, he related it to monks and laity. Examining and verifying the text of the verse, they only then knew it was spoken in the Avataṃsakasūtra in the Yama Deva Palace, where immeasurable bodhisattvas had gathered like clouds; it was precisely the verse of Bodhisattva Guṇavana. The meaning clarifies that hell is created by the mind; understanding that the mind creates Buddhas, hell naturally becomes empty.' Therefore we know that if one contemplates this mind, one leaves suffering behind at the words. Not only is the realm of hell shattered, but even the ten dharmadhātus are shattered all at once, because one enters the dharma of the single limit of true emptiness; then the equal, true dharmadhātu has neither Buddhas nor sentient beings. This is not some wondrous art or supernormal power, nor does it borrow from external power; it is because the Dharma is naturally so. One can verify one's own mind's inconceivable, divine, and marvelous power: high without a superior, abyss-like yet not deep, prolonged yet not long, brief yet not short, vast without characteristics, manifest without traces, existent yet not permanent, non-existent yet not annihilated. Its illuminated substance stands independently; according with the nature, it pervades everywhere. Wondrously inspiring the myriad things, it is therefore called divine; conceiving everything, it is therefore named the mother. Ruling and encompassing, its transformations are inexhaustible. Following its illumination, it forgets weariness, like a bright mirror reflecting images; responding to conditions without intentional action, like an empty valley transmitting sound. Abiding in the square, the square characteristics are clear; situated in the round, the round pattern is manifest. In awakening, awakening forms all Buddhas; falling into delusion, delusion makes sentient beings. Traces follow a thousand paths, yet the fundamental ground is unmoving. The Tiantai teaching says: 'The mind is like an illusion or transformation; it has only a name, named "mind." Just as one says it exists, one sees no physical form; just as one says it does not exist, thoughts and reflections arise again. Because it cannot be deliberated in terms of existence or non-existence, the mind is called subtle and marvelous. It is not that it is called subtle in contrast to the coarse; it is marvelous because it is beyond comparison.' Therefore Mahāsattva Fu called it the marvelous spirit, and also called it the marvelous consciousness. The marvelous spirit is precisely the dharmakāya Buddha; if there were no marvelous spirit, who would experience the joy of quietude and cessation? The Baozang lun states: 'Its action is form; its quietude is obscurity. Fundamentally pure, not polished; naturally so, completed by heaven. Its light surpasses the sun and moon; its virtue exceeds the Great Purity. The myriad things have no intentional action; all are nameless. It transforms heaven and earth; sovereign, unhindered. Its functions are like the sands of the Ganges; it is formed from primordial chaos. Who, hearing of it, would not rejoice? Who, hearing of it, would not be alarmed? How can an invaluable jewel be hidden in the pit of the aggregates and sense-fields?' Thus, realizing its substance, it is immediately subtle and divine, revealing the invaluable jewel; being deluded about it, it becomes coarse and dark, falling into the pit of the aggregates and sense-fields. Looking through the complete teachings, explanations cannot exhaust it; reverently looking up to all the sages, their praises are boundless. It can truly be called the mysterious gateway for entering the Way, the marvelous secret for becoming a Buddha; up to the causes and fruits of ordinary beings and sages, and the advancement in practice and stages, none can be accomplished apart from this mind. Agreeing with the nature of the mind, what virtue is not gathered in? Because all phenomena, according to what they rely on and abide in, are all completely perfected all at once in the one mind. How could such a matter not be the marvel beyond comparison? As the Fahua xuanyi says: 'Explaining the marvelous as beyond comparison has four aspects: First, arising from the three-tiered dharmas following feelings: if one enters the true truth, the paired contrast is terminated; thus Śāriputra said: "I have heard that in liberation there are no words." This is the meaning of being beyond comparison in the Tripiṭaka sūtras. Second, following the principle of the three kinds of provisionality: all mundane things are like illusions and transformations; phenomena are precisely the true, and there is not a single phenomenon that is not true; what else could one contrast with it as untrue? Looking back to that Tripiṭaka, what was terminated is not terminated; phenomena being precisely true is itself beyond comparison. This is beyond comparison in the Shared Teaching. Third, if the Distinct Teaching arises: looking at the termination in phenomena being precisely true, it is still the mundane truth. Why? Because it is not great nirvāṇa, it is still the mundane truth of birth and death; what terminated still has comparison. If one enters the Middle Way of the Distinct Teaching, comparison is terminated. Fourth, if the Perfect Teaching arises: it explains the non-differentiating Dharma; the extremes are precisely the Middle; there is nothing that is not the Buddha Dharma. Vanished and pure, how could the Buddha Dharma further contrast with the Buddha Dharma? It is the tathāgata-dharmadhātu; therefore, outside the dharmadhātu there are no further dharmas that can be compared with it. In contrast to what could it be coarse? In comparison to what could it attain subtlety? There is nothing that can be compared, nor is there anything to be terminated. Not knowing what to call it, one is forced to say it is beyond comparison. The Mahāparinirvāṇasūtra states: "'Great' means immeasurable and inconceivable, therefore it is great. Just as empty space is not called great on account of small space, nirvāṇa is also like this: it is not called great nirvāṇa on account of small characteristics. Marvelous is also like this: 'marvelous' means inconceivable; it is not called marvelous on account of the coarse." If one asserts that there definitely is a dharmadhātu that is vast and uniquely absolute, this would be having a great existent; how could it be called terminated? Now the dharmadhātu is pure, not seen, heard, sensed, or known, and cannot be explained or shown. The sūtra says: "Stop, stop! There is no need to speak; my Dharma is marvelous and hard to conceive." "Stop, stop! There is no need to speak" means terminating words; "my Dharma is marvelous and hard to conceive" means terminating thought. It also says: "This Dharma cannot be shown; the characteristics of words are quiescent and ceased." This is also a text of terminating praise. It cannot be shown through comparison, nor can it be shown through termination; extinguishing comparison and extinguishing termination, therefore it is called quiescent and ceased. It also says: "All phenomena are ever of quiescent and ceased characteristics, ultimately returning to emptiness." This emptiness is also empty, so there is no longer comparison or termination. The Mūlamadhyamakakārikā states: "If a phenomenon is established through comparison, this phenomenon in turn becomes dependent." Now there is no cause of comparison, nor is there anything established. The opening sūtra of the Lotus [Sūtra] states: "Having attained the forbearance of non-arising, this non-arising is without arising; arising is itself non-arising: this is named beyond comparison." Outside of this, if one further acts, what thing is terminated? What principle is revealed? Wandering boundlessly, one then falls into frivolous discourse. This is the discrimination of deluded feelings: terminating comparison without terminating, neither terminating nor comparing, comparing to both comparing and terminating; words chasing each other will never terminate. Why? Words arise from vitarka and vicāra; if mental reflections do not cease, how could words terminate? Like a foolish dog chasing a clod of dirt, vainly exhausting itself, the clod never terminates. If one can marvelously awaken within the realm, stilling the wind of vitarka and vicāra, the mind-water becomes clear and calm, and words and thoughts are both terminated. Like a clever lion ignoring the clod to chase the person: once the root of the clod is removed, the clod is terminated. At the time of marvelous awakening, clearly knowing that outside the dharmadhātu there are no phenomena, discussing termination explains termination in terms of the gate of existence. This termination is also terminated: this explains termination in terms of the gate of emptiness. Like a swift horse seeing the shadow of the whip, there is none that does not gain entry; this is named the marvelous beyond comparison. Using these two marvels to render marvelous the above three dharmas: the dharmas of sentient beings also possess the two marvels and are called marvelous; the Buddha dharmas and mind dharmas also possess the two marvels and are called marvelous.'