宗鏡錄 97.43

97.43

答。有阿誰。須修道。若無阿誰。即不須修道。阿誰者。亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。名為達道。逢物直達知其本原。此人慧眼開。智者任物不任己。即無取捨違順。愚者任己不任物。即有取捨違順。不見一物。名為見道。不行一物。名為行道。即一切處無。處即是法處。即作處無作處。無作法。即見佛。若見相時。則一切處見鬼。取相故墮地獄。觀法故得解脫。若見憶想分別。即受鑊湯爐炭等事。現見生死相。若見法界性。即涅槃性。無憶想分別。即是法界性。心非色。故非有。用而不廢。故非無。又用而常空。故非有。空而常用。故非無。傳法偈云。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。

Answer: If there is a 'who', that one must cultivate the Way; if there is no 'who', then one does not need to cultivate the Way. The 'who' is also the 'I'. If there is no 'I', then upon encountering objects, right and wrong do not arise. 'Right' is what I myself deem right, yet the object is not inherently right; 'wrong' is what I myself deem wrong, yet the object is not inherently wrong. Being identical with the mind without mind—this is penetrating the Buddha's Way. Being identical with objects without giving rise to views—this is called penetrating the Way. When encountering objects, directly penetrating and knowing their original source, this person's eye of wisdom opens. The wise person accords with objects and does not accord with the self, so there is no grasping or rejecting, opposition or compliance. The foolish person accords with the self and does not accord with objects, so there is grasping and rejecting, opposition or compliance. Not seeing a single object is called seeing the Way; not practicing a single object is called practicing the Way. In all places there is no place—no place is the place of the Dharma. At the place of action there is no place of action—the dharma of non-action is seeing the Buddha. If one sees characteristics, then in all places one sees ghosts; because of grasping at characteristics, one falls into hell; because of contemplating dharmas, one attains liberation. If one sees recollective conceptualization, one experiences cauldrons of boiling water, burning braziers, and the like, presently seeing the characteristics of birth and death. If one sees the nature of the dharmadhātu, it is the nature of nirvāṇa; the absence of recollective conceptualization is the nature of the dharmadhātu. Since mind is not form, it is not existent; since it functions without cessation, it is not non-existent. Furthermore, since it functions while constantly empty, it is not existent; since it is empty while constantly functioning, it is not non-existent. His verse of transmission of the Dharma says: / "I originally came to this land / To transmit the Dharma and rescue confused sentient beings. / A single flower opens with five petals, / And the bearing of fruit naturally completes."