宗鏡錄 96.26

96.26

廣博嚴淨經偈云。自在世導師。不可說而說。於空中作結。即空而解之。釋曰。心有即結。心空即解。若無於心。無結無解。故首楞嚴經云。佛告阿難。此寶華巾。汝知。此巾。元止一條。我六綰時。名有六結。汝審觀察。巾體是同。因結有異。於意云何。初綰結成。名為第一。如是乃至第六結生。吾今欲將第六結名成第一不。不也世尊。六結若存。斯第六名。終非第一。縱我歷生盡其明辯。如何令是六結亂名。佛言。六結不同。脩顧本。因一巾所造。令其雜亂終不得成。則汝六根。亦復如是。畢竟同中。生畢竟異。佛告阿難。汝必嫌此六結不成。願樂一成。復云何得。阿難言。此結若存。是非鋒起。於中自生。此結非彼。彼結非此。如來今日。若總解除。結若不生則無彼此。尚不名一。六云何成。佛言。六解一亡。亦復如是。由汝無始心性狂亂。知見妄發。發妄不息勞見發塵。如勞目睛。則有狂華。於湛精明。無因亂起。一切世間。山河大地。生死涅槃。皆即狂勞顛倒華相。阿難言。此勞同結。云何解除。如來以手。將所結巾。偏掣其左。問阿難言。如是解不。不也世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也世尊。佛告阿難。吾今以手左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心。解即分散。佛告阿難。如是如是。若欲除結。當於結心。釋曰。左右偏掣況有無二見。當於結心。即正明中道。所以味真。空而有無情起。執根塵而一六義生。諦了自心。解縛俱泯。故知垢淨解縛。悉從自心。以心垢故見垢。心淨故見淨。心縛故見縛。心解故見解。若無於心。何垢何淨。如首楞嚴三昧經云。爾時會中有一菩薩。名魔界行不污。現於魔宮。語惡魔言。汝寧不聞。佛說首楞嚴三昧。無量眾生。皆發阿耨多羅三藐三菩提心。出汝境界。亦皆當復度脫餘人。出汝境界。魔即報言。我聞佛說首楞嚴三昧名字。以被五縛。不能得往。所謂兩手兩足。及頸。又問惡魔。誰繫汝者。魔即答言。我適發心。欲往壞亂聽受。首楞嚴三昧者。即被五縛。我適復念。諸佛菩薩有大威德難可壞亂。我若往者。或當自壞。不如自住於此宮殿。作是念已。即於五縛。而得解脫。菩薩答言。如是。一切凡夫。憶想。分別顛倒取相。是故有縛。動念戲論。是故有縛。見聞覺知。是故有縛。此中實無縛者解者。所以者何。諸法無縛。本解脫故。諸法無解。本無縛故。常解脫相。無有愚癡。如來以此法門說法。若有眾生得知此義。欲求解脫。勤心精進。則於諸縛。而得解脫。

A verse in the *Guangbo yanjing jing* states: / 'The sovereign Guide of the World, / speaks what cannot be spoken: / making a knot in empty space, / he unties it right in space itself.' / Explanation: When citta exists, there is a knot; when citta is empty, there is untying. If there is no citta, there is neither knot nor untying. Thus the *Śūraṅgamasūtra* says: 'The Buddha told Ānanda: "Regarding this jeweled cloth, you know that originally it was only one piece. When I tied it six times, it was called having six knots. Observe carefully: the substance of the cloth is identical, yet due to the knots differences arise. What do you think? When the first knot was tied and formed, it was called the first. In this way, up to the sixth knot being produced, if I now wish to call the sixth knot the first, could that be?" / "No, World-Honoured One. If the six knots remain, that sixth designation can never be the first. Even if throughout my lifetimes I exhausted all my clear eloquence, how could I confuse the names of these six knots?" / The Buddha said: "The six knots are not the same; yet looking back at their source, they were made from a single piece of cloth. One can never confuse them. Your six sense faculties are also like this: within ultimate identity, ultimate differences are born." / The Buddha told Ānanda: "If you dislike these six knots and wish not to have them, desiring only that unity be established, how can that be achieved?" / Ānanda said: "As long as these knots remain, rights and wrongs arise in sharp contention, and therein automatically emerges: 'this knot is not that, that knot is not this.' If the Tathāgata today were to undo them all completely, then if knots are no longer produced, there would be neither 'this' nor 'that'. Even unity could no longer be named; how could six be established?" / The Buddha said: "When the six are undone, the one vanishes; it is also like this. Because your citta-nature has been wildly confused from beginningless time, false views and perceptions have arisen. The arising of falsehood does not cease, and the strain of seeing produces dust. Just as straining the eyes produces wild flowers in the clear and bright expanse, arising chaotically without cause, so all the worlds, the mountains, rivers, and the great earth, saṃsāra and nirvāṇa, are entirely the false, strained, inverted appearances of flowers." / Ānanda said: "This strain is like a knot; how is it to be undone?" / The Tathāgata took the knotted cloth in his hand, pulled it to the left, and asked Ānanda: "Is it undone like this?" / "No, World-Honoured One." / Then he took it and pulled it to the right, and again asked Ānanda: "Is it undone like this?" / "No, World-Honoured One." / The Buddha told Ānanda: "Now I have pulled it left and right with my hands, yet in the end it cannot be undone. If you were to devise an expedient means, how would it be undone?" / Ānanda said to the Buddha: "World-Honoured One, one must untie it at the center of the knot, and then it will come apart." / The Buddha told Ānanda: "So it is, so it is. If you wish to eliminate the knots, you must do so at the center of the knot."' / Explanation: Pulling to the left and right symbolizes the two views of existence and non-existence. Being at the center of the knot directly illuminates the Middle Way. Therefore, savoring the true and empty causes the emotional realm of existence to arise; grasping at faculties and dust causes the meaning of 'one' and 'six' to be born. When one clearly understands one's own citta, both untying and binding vanish. Thus we know that defilement and purity, untying and binding, all derive from one's own citta. Because citta is defiled, one sees defilement; because citta is pure, one sees purity. Because citta is bound, one sees bondage; because citta is untied, one sees release. If there were no citta, what defilement and what purity could there be? As the *Śūraṅgamasamādhisūtra* says: 'At that time in the assembly there was a bodhisattva named Unsoiled Practice in Māra's Realm. He manifested in the palace of Māra and said to the evil Māra: "Have you not heard that the Buddha spoke the Śūraṅgamasamādhi, and immeasurable sentient beings all generated the aspiration for anuttarā-samyak-saṃbodhi, transcended your realm, and will also deliver other people so that they transcend your realm?" / Māra replied: "When I heard the name of the Śūraṅgamasamādhi spoken by the Buddha, I was bound by five bonds and could not go—namely, my two hands, two feet, and neck." / [The bodhisattva] again asked the evil Māra: "Who bound you?" / Māra replied: "Just as I generated the intention to go and disrupt those who listen to and receive the Śūraṅgamasamādhi, I was immediately bound by five bonds. Then I thought: 'The Buddhas and bodhisattvas have great majestic power and are difficult to disrupt. If I go, I might destroy myself. It is better to stay in this palace of mine.' Having thought this, I was immediately liberated from the five bonds." / The bodhisattva replied: "So it is. All ordinary persons recollect, discriminate, and invertedly grasp at characteristics, and therefore they are bound. Stirring thought and indulging in conceptual proliferation, they are therefore bound. Seeing, hearing, perceiving, and knowing, they are therefore bound. Herein there is actually neither binder nor freed one. Why is this? All phenomena are without bondage, because they are fundamentally liberated. All phenomena are without liberation, because they are fundamentally without bondage. They are eternally of the characteristic of liberation, without any delusion. The Tathāgata expounds the Dharma through this Dharma-gate. If any sentient beings come to know this meaning, seek liberation, and apply themselves with diligent citta and vigor, they will attain liberation from all bonds."'