宗鏡錄 95.4

95.4

禪要經云。棄諸蓋菩薩白佛言。世尊。禪門祕要。為有一門。為是多門。若有多者。法則有二。若是一者。云何容受無量無邊眾生而不迫迮。佛言。善男子。此禪要門。亦非是一。亦非多數。一切眾生。性同虛空。雖同虛空。各於身心自有禪門。實不共修。何以故。息口不言。冥合於理。口為禪門。攝眼分別。混合無異。眼為禪門。耳所聞聲。了知虛妄。畢竟寂滅。猶如聾人。耳為禪門。乃至身意亦復如是。善男子。攝諸塵勞。入不二門。曠徹清虛。湛然凝定。釋曰。心是禪門。身為慧聚。禪能洞寂。慧能起照。寂照無差。方入平等。如永嘉集云。以奢摩他故。雖寂而常照。以毘婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂故。說俗而即真。寂而常照故。說真而即俗。非寂而非照故。杜口於毘耶。故知若了念本不起。常在等持。不察境因念生。翻悟真心亦動。所以圓覺經云。雲駛月運。舟行岸移。不知妄想之雲自飛。真月何動。豈悟攀緣之舟常泛。覺岸靡移。如圓覺疏序云。心本是佛。由念起而漂沈。岸實不移。因舟行而騖驟。

The Zhanyao jing says: Bodhisattva Sarvanīvaraṇaviṣkambhin addressed the Buddha, saying: 'World-Honoured One, as for the secret essential gate of dhyāna, is there only one gate or are there multiple gates? If there are multiple ones, then the Dharma would have duality; if there is only one, how could it accommodate limitless and boundless sentient beings without being overcrowded?' The Buddha said: 'Good son, this essential gate of dhyāna is neither one nor many in number. The nature of all sentient beings is identical to empty space. Although identical to empty space, each within their own body and mind possesses their own dhyāna gate, and in truth they do not cultivate it in common. Why is this? Restraining the mouth from speaking and quietly according with the principle—the mouth is the dhyāna gate. Restraining eye discrimination so that it blends without difference—the eye is the dhyāna gate. The sounds heard by the ear are understood to be false and fundamentally quiescent, just as a deaf person [hears nothing]—the ear is the dhyāna gate. And so it is up to the body and the mind. Good son, restraining all defilements and entering the non-dual gate, one is vast, clear, and empty, serenely settled in concentration.'
Explanation: Citta is the dhyāna gate, and the body is the gathering of wisdom. Dhyāna can profoundly still; wisdom can give rise to illumination. When stillness and illumination are without difference, only then does one enter equanimity. As the Yongjia ji says: 'Through śamatha, although still it constantly illuminates; through vipaśyanā, although illuminating it is constantly still; through upekṣā, it is neither illuminating nor still. Because it is illuminating yet constantly still, speaking of the conventional is precisely the real. Because it is still yet constantly illuminating, speaking of the real is precisely the conventional. Because it is neither still nor illuminating, one shuts one's mouth at Vaiśālī.' Thus we know that if one understands that thoughts fundamentally do not arise, one is constantly in samāhita. Failing to observe that objects arise due to thought, one erroneously supposes that the true citta also moves. Therefore the Yuanjue jing says: 'When clouds scud, the moon moves; when a boat travels, the shore shifts.' Not knowing that the clouds of false thinking fly by themselves, how could the true moon move? How could one realize that the boat of condition-grasping constantly drifts, while the shore of awakening does not shift at all? As the preface to the Yuanjue [jing] shu says: 'Citta is fundamentally the Buddha, yet it drifts and sinks due to the arising of thoughts; the shore in truth does not shift, yet it races by because the boat travels.'