宗鏡錄 90.5.4

90.5.4

緣真如實相。 即佛身。 登難墜易。 多緣諸惡身。 故知諸身皆由心造。 譬如大地一能生種種牙。 若觀五受陰。 洞達空無所有。 從心所生。 一切諸身。 皆空無所有。 如翻大地。 草木傾盡。 故言即空。 若即空者。 永沈灰寂。 尚不能於一空心。 能起一身。 云何能得遊戲五道。 以現其身。 不能應以佛身得度者。 為現佛身。 應以三乘四眾天龍八部種種身得度者。 皆悉示現。 同其事業。 為此失故。 故言即假。 即假同六道身。 如是觀身。 墮在二邊。 非善觀身。 善觀身者。 大經云。 不得身。 不得身相。 乃至畢竟清淨。 為此義。 故云即中。 言即中者。 即是法身。 即空者。 即是報身。 即假者。 即是應身。 八觀心三涅槃者。 一性淨。 二圓淨。 三方便淨。 不生不滅名涅槃。 諸法實相。 不可染。 不可淨。 不染即不生。 不淨即不滅。 不生不滅。 名性淨涅槃。 修因契理。 惑畢竟不生。 智畢竟不滅。 不生不滅。 名圓淨涅槃。 寂而常照。 機感即生。 此生非生。 緣謝即滅。 此滅非滅。 不生不滅。 名方便淨涅槃。 諦觀心性。 本來寂滅。 不染不淨。 染故名生。 淨故名滅。 生滅不能毀故常。 不能染故淨。 不能礙故我。 不能受故樂。 是為性淨涅槃。 若妄念心起。 悉以正觀觀之。 令此正觀。 與法性相應。 妄念不能毀。 不能染。 不能礙。 不能受者。 名圓淨涅槃。 以無緣慈。 無生示生。 以同體悲。 無滅現滅。 一切生滅境界外道天魔。 不能毀。 不能染。 不能礙。 不能受者。 方便淨涅槃。 九觀心明三寶者。 佛法僧是為三。 可尊可重為寶。 至理可尊。 名法寶。 覺理之智可尊。 名佛寶。 毘盧遮那遍一切處。 即事而理。 此和可尊。 名僧寶。 諦觀一念之心。 即空即假即中。 是三寶。 三諦之理不覺故。 是法寶。 三諦之智能覺故。 是佛寶。 三諦三智相應和故。 是僧寶。 無諦智不發。 無智諦不顯。 智不和。 不能大用利益眾生。 二種皆可尊可重。 是故俱稱為寶。 十觀心明三德者。 云何三。 云何德。 法身般若解脫。 是為三。 常樂我淨。 是為德。 一法身者。 法名可軌。 諸佛軌之而得成佛。 故經云。 諸佛所師所謂法。 身者。 聚也。 一法具一切法。 無有缺減故名為身。 經云。 我身即是一切眾生真善知識。 般若者。 覺了諸法集散。 非集非散。 即是覺了三諦之法。 解脫者。 於諸法無染無住。 此三法。 皆具常樂我淨之四德。 諦觀一念之心。 即空即假即中。 即空故。 一空一切空。 無假無中而不空。 空無積聚而名藏。 藏具足故。 名之為德。 即假故。 一假一切假。 無空無中而不假。 假攝諸法。 亦名為藏。 藏具足故。 名之為德。 即中故。 一中一切中。 無空無假而不中。 中攝一切。 亦名為藏。 藏具足故。 稱之為德。 不可思議。 不縱不橫。 不並不別。 諸佛即中為體。 故名法身。 以即空為命。 故名般若。 以即既假為力。 故名解脫。 一一皆常樂我淨。 無有缺減。 故稱三德。 一一皆法界。 多所含藏。 故稱祕藏。 故淨名云。 諸佛解脫。 當於眾生心行中求。 當知我心亦然。 眾生亦然。 彼我既然。 諸佛亦然。 心佛及眾生。 是三無差別。 上十種三數。 亦一非一。 非一非非一。 不思議三法也。 始終只是一種三法。 在凡為三道。 若入聖成三德。 其餘約理智行解等。 成諸三法。 以為眷屬。 究竟不動眾生因地三道。 成滿諸佛果地三德。 本末相在。 因果同時。 以本有妙理。 故名三性。 妙理不虛。 故名三諦。 迷此妙理。 故名三障。 既有三世輪轉攀緣不息故。 名十二因緣具足三苦。 若欲反本還原。

condition the true nature of reality (tathatā), it is the Buddha-body. To ascend is difficult, while to fall is easy; [the mind] mostly conditions bad bodies. Hence one knows that all bodies are produced by the mind. For example, the great earth alone can produce all kinds of sprouts. If one contemplates the five aggregates of appropriation, penetrating and realizing that they are empty and non-existent, then all bodies produced from the mind are completely empty and non-existent. It is like overturning the great earth so that grasses and trees are completely uprooted. Therefore it is called 'identical to emptiness' (ji-kong). If it were only identical to emptiness, one would sink forever into ash and extinction, unable even to raise a single body from a single empty mind—how could one sport playfully in the five destinies to manifest one's body? One could not manifest a Buddha-body for those who should be saved by a Buddha-body, nor could one manifest all kinds of bodies—of the three vehicles, the four assemblies, devas, nāgas, and the eight classes—to share in their enterprises for those who should be saved by them. Because of this flaw, it is said to be 'identical to the provisional' (ji-jia). 'Identical to the provisional' is the same as the bodies of the six destinies. Contemplating the body in this way falls into the two extremes; it is not good contemplation of the body. One who contemplates the body well is as the Mahāparinirvāṇasūtra states: 'One does not grasp a body, does not grasp bodily characteristics, up to being ultimately pure.' For this reason, it is said to be 'identical to the middle' (ji-zhong). What is said to be 'identical to the middle' is precisely the dharmakāya; what is 'identical to emptiness' is precisely the saṃbhogakāya; what is 'identical to the provisional' is precisely the nirmāṇakāya. / Eighth, contemplating the citta as the three nirvāṇas: first, purity of nature; second, complete purity; third, purity of expedient means. Non-arising and non-ceasing is called nirvāṇa. The real mark of all phenomena cannot be defiled and cannot be purified. Not being defiled, it does not arise; not being purified, it does not cease. Non-arising and non-ceasing is called the nirvāṇa of purity of nature. Cultivating causes to accord with principle, delusion ultimately does not arise and wisdom ultimately does not cease. Non-arising and non-ceasing is called the nirvāṇa of complete purity. Being quiescent yet ever-illuminating, it arises in response to the capacities [of beings]; this arising is non-arising. When conditions fade, it ceases; this ceasing is non-ceasing. Non-arising and non-ceasing is called the nirvāṇa of purity of expedient means. When one attentively contemplates the nature of the mind, it is originally quiescent and extinguished, neither defiled nor pure. Defilement is called arising; purity is called ceasing. Since arising and ceasing cannot destroy it, it is permanent; since it cannot be defiled, it is pure; since it cannot be obstructed, it is the self; since it cannot undergo [suffering], it is bliss. This is the nirvāṇa of purity of nature. If a mind of false thoughts arises, one contemplates it entirely with correct contemplation, causing this correct contemplation to correspond with the dharma-nature. When false thoughts cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is called the nirvāṇa of complete purity. Through causeless compassion, it displays arising without arising; through the compassion of identical substance, it manifests ceasing without ceasing. When all realms of arising and ceasing, heterodox paths, and heavenly māras cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is the nirvāṇa of purity of expedient means. / Ninth, contemplating the citta to illuminate the Three Jewels: the Buddha, the Dharma, and the Saṅgha are the three; what is venerable and precious is the jewel. The ultimate principle being venerable is called the Dharma Jewel. The wisdom that awakens to the principle being venerable is called the Buddha Jewel. Vairocana omnipresent in all places, where phenomena are identical to principle—this harmony being venerable is called the Saṅgha Jewel. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle is the Three Jewels. Because the principle of the three truths is not awakened [by itself], it is the Dharma Jewel. Because the wisdom of the three truths can awaken [to it], it is the Buddha Jewel. Because the three truths and the three wisdoms correspond and harmonize, it is the Saṅgha Jewel. Without the truth, wisdom does not arise; without wisdom, the truth is not revealed. If wisdom is not harmonious, it cannot function extensively to benefit sentient beings. Both kinds are venerable and precious; therefore both are called jewels. / Tenth, contemplating the citta to illuminate the three virtues: what are the three, and what are the virtues? Dharmakāya, prajñā, and liberation are the three. Permanence, bliss, self, and purity are the virtues. First, as for the dharmakāya, 'dharma' means that which can serve as a model; the Buddhas take it as a model and thereby attain Buddhahood. Hence a sūtra says: 'That which all Buddhas take as teacher is what is called the Dharma.' 'Kāya' means accumulation: a single dharma possesses all dharmas without lack or deficiency, hence it is called 'kāya'. A sūtra says: 'My body is the true spiritual friend of all sentient beings.' Prajñā is the awakening to and understanding of the aggregation and dispersal of all dharmas as neither aggregation nor dispersal; that is, it is the awakening to and understanding of the dharma of the three truths. Liberation is being without defilement and without abiding regarding all dharmas. These three dharmas all possess the four virtues of permanence, bliss, self, and purity. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle: being identical to emptiness, one emptiness is all emptiness; there is no provisional and no middle that is not empty. Emptiness without accumulation is called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the provisional, one provisional is all provisional; there is no emptiness and no middle that is not provisional. The provisional subsumes all dharmas and is also called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the middle, one middle is all middle; there is no emptiness and no provisional that is not the middle. The middle subsumes all and is also called the storehouse; because the storehouse is complete, it is called a virtue. They are inconceivable, neither vertical nor horizontal, neither combined nor distinct. The Buddhas take identity with the middle as substance, hence it is called dharmakāya; they take identity with emptiness as life, hence it is called prajñā; they take identity with the provisional as power, hence it is called liberation. Each and every one is permanence, bliss, self, and purity without lack or deficiency; hence they are called the three virtues. Each and every one is the dharmadhātu, abundantly containing and storing; hence they are called the secret storehouse. Therefore the Vimalakīrtinirdeśa says: 'The liberation of the Buddhas should be sought within the mental conduct of sentient beings.' One should know that one's own mind is also like this, and sentient beings are also like this; since both they and I are like this, all Buddhas are also like this. Mind, Buddha, and sentient beings—these three are without distinction. / The ten kinds of threefold groupings above are also one and not one, not one and not non-one—inconceivable threefold dharmas. From beginning to end, they are only a single kind of threefold dharma: in ordinary beings, they constitute the three paths; if one enters the noble [state], they become the three virtues. The rest, in terms of principle, wisdom, practice, understanding, and so forth, constitute various threefold dharmas to serve as their retinue. Ultimately, without moving the three paths of the causal stage of sentient beings, the three virtues of the fruition stage of all Buddhas are fully completed. Root and branch are mutually present; cause and effect are simultaneous. Because of the originally present subtle principle, they are called the three natures. Because the subtle principle is not false, they are called the three truths. Confused about this subtle principle, they are called the three obstacles. Since there is the continuous clinging of transmigration through the three times, they are called the twelve links of dependent origination possessing the three sufferings. If one wishes to return to the source and revert to the origin,