宗鏡錄 97.49

97.49

吉州思和尚云。即今語言。即是汝心。此心是佛。是實相法身佛。經云。有三阿僧祇百千名號。隨世界應處立名。如隨色摩尼珠。觸青即青。觸黃即黃。寶本色。如指不自觸。刀不自割。鏡不自照。隨像所現之處。各各不同。得名優劣不同。此心與虛空齊壽。若入三昧門。無不是三昧。若入無相門。總是無相。隨立之處。盡得宗門。語言啼笑。屈伸俯仰。各從性海所發。故得宗名。相好之佛。是因果佛。即實相佛家用。經云。三十二相。八十種好。皆從心想生。亦云。法性家焰。又云。法性功勳。隨其心淨。即佛土淨。諸念若生。隨念得果。應物而現。謂之如來。隨應而去。故無所求一切時中。更無一法可得。自是得法。不以得更得。是以法不知法。法不聞法。平等即佛。佛即平等。不以平等更行平等。故云獨一無伴。迷時迷於悟。悟時悟於迷。迷還自迷。悟還自悟。無有一法不從心生。無有一法不從心滅。是以迷悟總在一心。故云一塵含法界。非心非佛者。真為本性過諸數量。非聖無辯。辯所不能言。無佛可作。無道可修。經云。若知如來常不說法。是名具足多聞。即見自心具足多聞。故草木有佛性者。皆是一心。飯食作佛事。衣服作佛事。故。

Ven. Si of Jizhou said: "Right now your speech is precisely your citta. This citta is the Buddha; it is the Buddha of the dharmakāya of true reality. A sūtra says: 'There are hundreds of thousands of names through three asaṃkhyeya [kalpas], established according to where he responds in the worlds.' It is like a wish-fulfilling jewel conforming to colors: when it touches blue it is blue, and when it touches yellow it is yellow; the jewel has no intrinsic color. Just as a finger cannot touch itself, a knife cannot cut itself, and a mirror cannot illuminate itself, according to the places where images appear, each is distinct, and the superior or inferior designations obtained are distinct. This citta shares the lifespan of empty space. If one enters the gate of samādhi, there is nothing that is not samādhi. If one enters the gate of signlessness, everything is signless. Wherever it is established, one completely attains the lineage gate. Speech, crying, laughing, bending, extending, looking down, and looking up all issue from the ocean of nature; hence they attain the name of the source. The Buddha with major marks and minor signs is the Buddha of cause and effect, which is the functional application belonging to the Buddha of true reality. A sūtra says: 'The thirty-two marks and eighty minor signs are all produced from thoughts of the citta.' It is also called the radiant blaze belonging to the dharma-nature; it is also called the meritorious achievement of the dharma-nature. 'In accordance with the purity of one's citta, the Buddha-land is pure.' If thoughts arise, fruits are obtained in accordance with those thoughts. Appearing in response to things is called the 'Tathāgata.' Going away in accordance with the response, there is therefore nothing sought; at all times, there is not a single dharma that can be attained. Naturally this is attaining the Dharma; one does not attain again by means of attaining. Therefore, dharma does not know dharma; dharma does not hear dharma. Equality is the Buddha; the Buddha is equality. One does not further practice equality by means of equality; hence it is said to be 'solitary and without companion.' When deluded, one is deluded about awakening; when awakened, one is awakened about delusion. Delusion simply remains self-deluded; awakening simply remains self-awakened. There is not a single dharma that is not produced from the citta; there is not a single dharma that does not perish from the citta. Therefore delusion and awakening are completely within the one mind. Hence it is said: 'A single dust mote contains the dharmadhātu.' 'Neither citta nor Buddha' truly means that the fundamental nature surpasses all quantities; without sagely eloquence, it cannot be expressed by eloquence. There is no Buddha to become, and no path to cultivate. A sūtra says: 'If one knows that the Tathāgata constantly speaks no dharma, this is called being fully endowed with much learning.' That is, seeing one's own citta is being fully endowed with much learning. Therefore, that grasses and trees possess Buddha-nature is all because of the one mind, and because eating food performs Buddha-work, and wearing clothes performs Buddha-work."