宗鏡錄 95.16

95.16

大莊嚴法門經云。佛言。復次長者子。清淨攀緣方便行菩薩。於一切眾生心法中。悉有菩提。何以故。若彼心無。色離色分別。體性如。幻彼此內外。不相續者。是名菩提。復次。長者子。菩薩。不應覺於餘事。但覺自。心何以故。覺。自心者。即覺一切眾生。心故。若自心。清淨。即是一切眾生心。清淨故。如自。心體性即是一切眾生。心體性如自。心離垢即是一切眾生心離垢。如自心。離貪即是一切眾生心離。貪如自心離瞋即是一切。眾生。心離瞋如自心離癡。即是一切。眾生心難癡。如。自心離煩惱。即。是一切眾生。心離煩惱。作此覺者。名。一切智知覺。釋曰。若。了一心。遍知一切。夫一切者。是。一之一切故。名一切智知。覺若各隨相。解則不得名一切智知。覺以不覺諸法自性故。所以。華嚴經頌云。世間一切法。但以心為主。隨解取眾相。顛倒不如實。

The Dazhuangyan famen jing states: "The Buddha said: 'Furthermore, son of good family, for a bodhisattva who practices the skillful means of pure object-directed cognition, bodhi is fully present in all sentient beings' mental dharmas. Why is this? If that mind is free of matter, free from the conceptual discrimination of matter, its substance and nature like an illusion, and neither self and other nor internal and external form a continuum, this is called bodhi. Furthermore, son of good family, a bodhisattva should not awaken to other things, but only awaken to their own mind. Why is this? Because awakening to one's own mind is awakening to the minds of all sentient beings. If one's own mind is pure, then the minds of all sentient beings are pure. As one's own mind's substance and nature is, so is the substance and nature of the minds of all sentient beings. As one's own mind is free from defilement, so are the minds of all sentient beings free from defilement. As one's own mind is free from rāga, so are the minds of all sentient beings free from rāga. As one's own mind is free from dveṣa, so are the minds of all sentient beings free from dveṣa. As one's own mind is free from moha, so are the minds of all sentient beings free from moha. As one's own mind is free from kleśa, so are the minds of all sentient beings free from kleśa. Making this awakening is called all-knowledge awareness.'" Explanation: "If one understands the one mind, one knows all things comprehensively. For 'all' is the all of the one; hence it is called 'all-knowledge awareness'. If one understands each according to its characteristics, one cannot be called 'all-knowledge awareness', because one has not awakened to the self-nature of all dharmas. For this reason, a verse in the Avataṃsakasūtra says: 'All dharmas in the world / Take only the mind as primary. / Grasping manifold characteristics according to understanding, / One is inverted and not in accord with reality.'"