宗鏡錄 98.62

98.62

靈辯和尚云。夫一心不思議。妙義無定相。應時而用。不可定執。經云。一切賢聖。皆以無為法而有差別。用有差別。隨處得名。究竟不離自心。此心能壞一切。能成一切。故云一切法皆是佛法。心作天。心作人。心作鬼神。畜生地獄。皆心所為。好惡皆由心。要生亦得。要不生亦得。即是無礙義。只今一切施為。行住坐臥。即是心相。心相無相。故名實相。體無變動。亦名如來。如者不變不異也。無中現有。有中現無。亦曰神變。亦曰神通。總是一心之用。隨處差別。即多義。一中解無量。無量中解一。了彼互生起。當成無所畏。又東方入正定。西方從定出。若了心外無法。一切唯心。即無一法當情。無有好惡是非。即不怖生死。一切處皆是解脫。故云當成無所畏。縱然心外有一切境法。亦從自心妄想因緣而生。無有自性。其體本空。如幻如化。

Venerable Lingbian said: “The one mind is inconceivable; its wondrous meaning has no fixed characteristic. It functions in response to the moment and must not be grasped rigidly. A sūtra says: ‘All worthy and holy ones are distinguished by means of unconditioned dharmas.’ Its functions differ, and it acquires names according to each occasion, yet ultimately it does not depart from one’s own citta. This citta can destroy everything and can accomplish everything. Therefore it is said that all dharmas are the Buddhadharma. The citta makes devas; the citta makes humans; the citta makes ghosts and spirits, animals, and the hells—all are created by the citta. Good and bad all stem from the citta. If it wishes to be born, it can be born; if it wishes not to be born, it can not be born—this is the meaning of unobstructedness. All present actions—walking, standing, sitting, and lying down—are precisely the characteristics of the citta. The characteristic of the citta is markless; hence it is called the true characteristic. Its substance is free from change and movement; hence it is also called the Tathāgata. ‘Tathā’ (suchness) means unchanging and undifferentiated. Appearing as existent out of nonexistence, and appearing as nonexistent out of existence, is called divine transformation and also called supernatural power. All of these are functions of the one mind. Distinctions according to each occasion constitute the multiple meanings: ‘Understanding the immeasurable within the one, and understanding the one within the immeasurable; / Penetrating their mutual arising, one will achieve fearlessness.’ Furthermore, entering right samādhi in the east and emerging from samādhi in the west—if one understands that outside the citta there is no dharma and that everything is citta-only, then not a single dharma confronts the mind; there is neither good nor bad, neither right nor wrong; one does not fear birth and death; everywhere is liberation. Therefore it is said, ‘One will achieve fearlessness.’ Even if all objective dharmas existed outside the citta, they would still arise from the conditions of deluded thoughts in one’s own citta, devoid of self-nature, their substance originally empty, like an illusion, like a transformation.”