宗鏡錄 91.9

91.9

答曰。當見自身。無身無心。無出無沒。無內無外。不動不寂。無思無求。世及出世。都無住處。無心所法。無心心法。心法無依。性無始末。以無依住智。說如斯法。教化眾生。皆令悟入。是名見佛出興。如光明覺品文殊師利頌云。世及出世見。一切皆超越。而能善知法。當成大光耀。若於一切智。發生迴向心。見心無所生。當獲大名稱。眾生無所生。亦復無有壞。若得如是知。當成無上道。又大乘大集經云。佛告賢護。如火未生。或時有人發如是言。我於今日。先滅是火。賢護。於意云何。彼人是語。為誠實不。賢護答言。不也世尊。佛告賢護。如是諸法。從本以來。畢竟無得。云何於今。乃作斯說。我能證知一切諸法。我能了達一切諸法。我能覺悟一切諸法。我能度脫一切眾生於生死中。此非正言。所以者何。彼法界中。本無諸法。亦無眾生。云何言度。但世諦中因緣度耳。故知心外無法。何所得耶。佛身無為。但隨緣現。如肇論云。放光云。佛如虛空。無去無來。應緣而現。無有方所。然則聖人之在天下也。寂寞虛無。無執無競。導而弗先。感而後應。譬猶幽谷之響。明鏡之像。對之不知其所以來。隨之罔識其所以往。恍焉而有。惚焉而亡。動而逾寂。隱而彌彰。出幽入冥。變化無常。其為稱也。因應而作。顯迹為生。息迹為滅。生名有餘。滅名無餘。然則有無之稱。本乎無名。無名之道。于何不名。是以聖人。居方而方。止圓而圓。在天而天。處人而人。原夫能天能人者。豈天人之所能哉。果以非天非人故。能天能人耳。是以明鏡無形。能現萬形。聖人無心。能應萬心。隱不韜光。顯不現迹。故論云。聖人寂怕無兆。隱顯同原。存不為有。亡不為無。何者。佛言。吾無生不生。雖生不生。無形不形。雖形不形。

Answer: One should see one's own body as having no body and no mind, no appearing and no disappearing, no inside and no outside, neither moving nor quiescent, without thought and without seeking. In the worldly and the transworldly, there is nowhere to abide at all. There are no mental factors (caitta) and no mind or mental factors; mental phenomena have no reliance, and their nature has no beginning or end. With wisdom that does not rely or abide, one speaks such Dharma and transforms sentient beings, causing them all to awaken and enter. This is called 'seeing the buddhas appear'. As Mañjuśrī's verse in the "Chapter on the Awakening of Light" says: / "Worldly and transworldly views, / all of them he completely transcends; / yet he can skillfully know the Dharma, / and shall become a great illumination. / If toward all-knowledge / one gives rise to a mind of dedication, / and sees that the mind is unarisen, / one shall attain great renown. / Sentient beings are unarisen, / and likewise there is no destruction; / if one attains knowledge such as this, / one shall achieve the unsurpassable Path." / Furthermore, the Mahāyāna Mahāsaṃnipātasūtra says: "The Buddha told Bhadrapāla: 'Suppose a fire has not yet arisen, and someone were to say, "Today I will first extinguish this fire." Bhadrapāla, what do you think? Are that person's words true or not?' Bhadrapāla replied: 'No, World-Honoured One.' The Buddha told Bhadrapāla: 'Likewise, all phenomena from the very beginning are ultimately unattained. Why do you now make this statement: "I can realize and know all phenomena; I can comprehend all phenomena; I can awaken to all phenomena; I can deliver all sentient beings from saṃsāra"? These are not correct words. Why is that? Within that dharmadhātu, originally there are no phenomena, nor are there sentient beings. How could there be talk of deliverance? It is only through causes and conditions in conventional truth that there is deliverance.'" Therefore we know that outside mind there are no phenomena; what is there to be attained? The Buddha-body is unconditioned, appearing only in accordance with conditions. As the Zhaolun says: "The Fangguang [jing] says: 'The Buddha is like empty space, without going and without coming, appearing in response to conditions, having no fixed location.' Thus, the sage's presence in the world is quiescent, empty, and void; without grasping and without contention. He guides without leading; he responds only after there is a resonance. He is like the echo in a secluded valley, or an image in a bright mirror: facing it, one does not know where it comes from; following it, one does not perceive where it goes. Indistinctly present, vaguely gone. Moving, he is ever more quiescent; hidden, he is ever more apparent. Emerging from the obscure and entering the dark, his transformations are without constancy. As for his designations, they arise in response: manifesting traces is called 'birth'; withdrawing traces is called 'extinction'. Birth is named 'with remainder'; extinction is named 'without remainder'. Yet designations of existence and nonexistence are rooted in the nameless; as for the nameless Way, what cannot be named of it? Therefore the sage, dwelling in the square is square, halting in the round is round; being among devas he is a deva, dwelling among humans he is a human. Considering the source of being able to be a deva and being able to be a human—how could it be what devas and humans can do? It is precisely because he is neither deva nor human that he can be a deva and be a human. Therefore, a bright mirror has no form, yet can manifest ten thousand forms; the sage has no mind, yet can respond to ten thousand minds. Concealed, he does not hide his light; manifested, he does not show traces." Therefore the treatise says: "The sage is serene and without portents; concealment and manifestation share the same origin. Living is not considered existence; dying is not considered nonexistence." Why is this? The Buddha said: "I have no birth that is not born, yet though born I am unarisen; I have no form that is not formed, yet though formed I am formless."