宗鏡錄 94.41

94.41

法王經云。於諸法中。若說高下。即名邪說。其口當破。其舌當裂。何以故。一切眾生。心垢同一垢。心淨同一淨。眾生若病同一病。眾生須藥。應須一藥。若說多法。即名顛倒。何以故。為妄分別。析善惡法。破一切法故。隨機說法。斷佛道故。釋曰。同一病須一藥者。以一心為病。還以一心為藥。以心生則法生。心滅則法滅故。若說多法即名顛倒者。若諦自心。尚不得一。何況說多。以心外見法。即成顛倒。如狂心見鬼。病眼生華。無中執有。豈成真正。隨機說法斷佛道故者。執有前機。早違大旨。更說多法。實壞正宗。如法華經云。若有深愛法者。亦不為多說。以心法甚深。非多非少。既不可多說。亦不可少說。以非多故不增。以非少故不減。以不增故不生。以不減故不滅。故華嚴經頌云。一切法不生。一切法不滅。若能如是解。諸佛常現前。又藥王菩薩云。我捨兩臂。必當得佛金色之身。兩臂。即是斷常二法。若捨生滅斷常之見。則心佛現前。頓成佛體。故云必當得佛金色之身。

The Fawang jing says: 'If, among phenomena, one speaks of higher and lower, this is called heterodox speech; one's mouth shall be destroyed and one's tongue shall be torn asunder. Why is this? All sentient beings share the same defilement of mind; they share the same purity of mind. If sentient beings are sick, they share the same illness; when sentient beings need medicine, they must need a single medicine. If one speaks of manifold dharmas, this is called invertedness. Why is this? Because of false discrimination, analyzing good and evil dharmas, and destroying all dharmas; and because expounding the Dharma according to individual capacities severs the Buddha Path.'

Explanation: That 'sharing the same illness requires a single medicine' means that taking the one mind as the illness, one takes the one mind in turn as the medicine, because when mind arises, dharmas arise, and when mind ceases, dharmas cease. As for 'if one speaks of manifold dharmas, this is called invertedness': if one examines one's own mind, one cannot even find a single [dharma], much less speak of many! Seeing dharmas outside the mind constitutes invertedness. Like a mad mind seeing ghosts or diseased eyes seeing flowers in the sky, grasping at existence where there is none—how could this be true and correct? As for 'expounding the Dharma according to individual capacities severs the Buddha Path': grasping at the existence of an external capacity already contravenes the great principle; further expounding manifold dharmas truly destroys the correct source. As the Lotus Sūtra says: 'Even if there are those who have a deep love for the Dharma, I do not expound much for them.' Because the mind-dharma is exceedingly profound, it is neither many nor few. Since it cannot be spoken of as many, neither can it be spoken of as few. Because it is not many, it does not increase; because it is not few, it does not decrease. Because it does not increase, it is unarisen; because it does not decrease, it does not cease. Therefore, a verse in the Avataṃsaka-sūtra says:

'All dharmas do not arise; / all dharmas do not cease. / If one can understand in this way, / the buddhas will always be manifest before one.'

Furthermore, the Bodhisattva Bhaiṣajyarāja said: 'Having abandoned both of my arms, I will surely attain the golden body of a buddha.' The 'two arms' are precisely the two dharmas of annihilationism and eternalism. If one abandons the views of arising and ceasing, annihilationism and eternalism, then the mind-buddha manifests before one, and one abruptly accomplishes the body of a buddha. Hence he says: 'I will surely attain the golden body of a buddha.'