宗鏡錄 98.30

98.30

甘泉和尚云。夫欲發心入道。先須識自本心。心者。萬法眾生之本。三世諸佛祖。十二部經之宗。雖即觀之。不見其形。應用自在。所作無礙。洞達分明。了了無異。若未識者。以信為先。信者信何物。信心是佛。無始無明。輪迴生死。四生六道。受種種形。只為不敢認自心是佛。若能識自心。心外更無別佛。佛外無別心。乃至舉動施為。更是阿誰。除此心外。更無別心。若言別更有者。汝即是演若達多。將頭覓頭。亦復如是。千經萬論。只緣不識自心。若了自心本來是佛者。一切唯假名。況復諸三有。則明鏡可以鑒容。大乘可以印心。又云。求經覓佛。不如將理勘心。若勘得自心。本自清淨。不須磨瑩。本自有之。不因經得。何乃得知。經云。修多羅教。如標月指。若復見月。了知所標。若能如是解者。一念相應。即名為佛。

The monk Ganquan said: Those who wish to generate the mind to enter the Way must first recognize their own fundamental mind. The mind is the root of the myriad dharmas and sentient beings, the source of the Buddhas and patriarchs of the three periods of time, and of the twelve divisions of scriptures. Although upon observing it one does not see its form, its applications and functions are sovereign, its operations unobstructed, thoroughly penetrating and clear, lucid and undifferentiated. If one has not yet recognized it, one must take faith as primary. What does the person of faith believe in? One has faith that the mind is Buddha. Due to beginningless ignorance, one transmigrates through birth and death, receiving various forms in the four types of birth and the six destinies, only because one does not dare to acknowledge that one's own mind is Buddha. If one can recognize one's own mind, outside the mind there is no other Buddha, and outside the Buddha there is no other mind. Furthermore, as for lifting movements and actions, who else could it be? Aside from this mind, there is no other mind. If you say there is another, you are just like Yajñadatta seeking his head with his head; it is just like that. The thousands of sūtras and ten thousand treatises exist only because [people] do not recognize their own minds. If one comprehends that one's own mind is originally Buddha, everything is merely a conventional designation, not to mention the various three realms of existence. Thus a bright mirror can reflect a countenance, and the Mahāyāna can seal the mind. He also said: Seeking sūtras and searching for a Buddha is not as good as examining the mind with principle. If you examine and find your own mind to be originally pure, it does not require polishing; it is inherently present and is not obtained on account of sūtras. How then can this be known? A sūtra says: 'The teachings of the sūtras are like a finger pointing to the moon. If you see the moon, you fully know what was pointed to.' If one can understand in this way, with one thought corresponding, one is named a Buddha.