宗鏡錄 94.50

94.50

法華三昧觀經云。所謂十方三世眾生。若大若小。乃至一稱南無佛者。皆當作佛。唯一大乘。無二無三。一切諸法。一相一門。所謂無生滅畢竟空相。唯有此大乘。無有二也。習如是觀者。五欲自斷。五蓋自除。五根增長。即得禪定。釋曰。一稱南無佛。皆當作佛者。若法界含生。三乘五性。能歸命一心。無不成佛。以離自心一相一門。外更無有法可作歸依。無二無三。畢竟空寂。如是觀者。五欲自斷。以六塵境。隨妄念故有。無念則無境。何用更斷。故能不斷五欲。而淨諸根。諸根既淨。五蓋自除。五根五力。自然增長。不唯即得禪定。乃至六度萬行。悉皆成就。如金剛三昧經云。空心不動。具六波羅蜜。心空則一切皆空。故云唯有此大乘。無有二也。

The Fahua sanmei guan jing says: 'All sentient beings of the ten directions and three times, whether great or small, down to those who utter "Namo Buddhāya" even once, shall all become buddhas. There is only the one Mahāyāna; there are neither two nor three. All dharmas are of a single characteristic and a single gate, namely the characteristic of ultimate emptiness without arising or ceasing. There is only this Mahāyāna, and no second.' For those who practice this contemplation, the five desires are severed naturally, the five hindrances are eliminated naturally, the five faculties increase, and they immediately attain dhyāna.

Explanation: That 'those who utter "Namo Buddhāya" even once shall all become buddhas' means that if the sentient beings of the dharmadhātu, across the three vehicles and five lineages, are able to take refuge in the one mind, there are none who will not become buddhas, because apart from the single characteristic and single gate of one's own mind, there is no other dharma that can serve as a refuge. There are neither two nor three; it is ultimately empty and tranquil. For those who contemplate in this way, the five desires are severed naturally, because the objects of the six sense-fields exist following false thoughts; when there is no thought, there are no objects, so what need is there to further sever them? Thus, without severing the five desires, one purifies the faculties. The faculties having been purified, the five hindrances are eliminated naturally, and the five faculties and five powers naturally increase. Not only do they immediately attain dhyāna, but even the six pāramitās and myriad practices are all fully accomplished. As the Vajrasamādhi-sūtra says: 'When the empty mind is unmoving, it possesses the six pāramitās.' When the mind is empty, all is empty; hence it says: 'There is only this Mahāyāna, and no second.'