宗鏡錄 92.21

92.21

答。於諸乘中。一乘所攝。亦云最上之乘。出過諸法頂故。亦云不思議乘。非情識測量故。今所言一乘者。即一心也。以運載為義。若攀緣取境。則運入六趣之門。若妄想不生。運至一實之地。楞伽經云。云何得一乘道覺。謂攝所攝妄想。如實處。不生妄想。是名一乘覺。斯則。了生死妄。即涅槃真。頓悟。一心。更無所趣。乃不覺而。覺稱為大覺。不來而。來名為如來。所以情塵。已遣。人乘即是真歸。心跡未亡。佛乘猶非究竟。何者。有心分別。一切皆邪。無意攀緣。萬途自正。是以無乘之乘為一乘。無教之教為真教。舉足而便登寶所。言下而即契無生。若未能萬境齊觀。一法頓悟。遂乃教開八教。乘出五乘。則寶所程遙。豈唯五百。無生路遠。何啻三祇。論位則天地懸殊。校功則日劫相倍。雖登聖位。猶為絕分之人。經劫練磨。唯得假名之稱。若達斯旨。直入無疑。當迷心而見悟心。全成覺道。即世智而成真智。靡易絲毫。可謂虛明自照。不勞心力矣。

Answer: Among all vehicles, it is subsumed by the One Vehicle. It is also called the supreme vehicle, because it transcends the summit of all dharmas. It is also called the inconceivable vehicle, because it is not measured by emotional consciousness. What is now called the One Vehicle is just the one mind. Taking 'carrying' as its meaning: if one clings to conditions and grasps objects, it carries one into the gates of the six destinies; if false thoughts do not arise, it carries one to the ground of the One Reality. The Laṅkāvatārasūtra says: 'How does one attain the awakening to the path of the One Vehicle? It means that when the false thoughts of grasper and grasped do not arise in the place of reality as it is, this is called the awakening to the One Vehicle.' This means that understanding birth and death to be false is itself the truth of nirvāṇa; suddenly awakening to the one mind, there is nowhere else to go. Thus not waking and yet waking is called the great awakening; not coming and yet coming is called the Tathāgata. Therefore, when emotional defilements have already been dispelled, the human vehicle is itself the true refuge; when the traces of mind have not yet perished, the Buddha vehicle is still not ultimate. Why? If there is mental discrimination, everything is perverse; if there is no intention of clinging to conditions, the ten thousand paths are spontaneously correct. Therefore, the vehicle of no vehicle is the One Vehicle; the teaching of no teaching is the true teaching. Raising one's foot, one immediately ascends to the treasure place; at a word, one immediately accords with non-arising. If one cannot contemplate the ten thousand objects simultaneously and suddenly awaken to the one dharma, and consequently the teachings are opened into eight teachings and the vehicles emerge into five vehicles, then the journey to the treasure place is far—is it only five hundred [yojanas]? The road to non-arising is distant—how could it be merely three asaṃkhyeyas? Discussing stages, heaven and earth are vastly separated; comparing exertion, days and kalpas are multiplied against each other. Though one may ascend to the holy stages, one remains a person who lacks the capacity; though refined through kalpas, one only attains a nominal designation. If one penetrates this purport, one enters directly without doubt. At the very moment of the deluded mind, one sees the awakened mind, and fully realizes the path of awakening; right within worldly cognition, one accomplishes true cognition, without altering a hair's breadth. It may be called empty, luminous, and self-illuminating, requiring no mental effort.