宗鏡錄 99.27

99.27

法苑珠林云。夫擁其流者。未若杜其源。揚其湯者。未若撲其火。何者。源出於水。源未杜而水不窮。火沸於湯。火未撲而湯詎息。故有杜源之客。不擁流而自乾。撲火之人。不揚湯而自止。故知心為源。境為流。不察本心源。但隨諸法轉。意如火。事如湯。不制自意地。唯從境界流。斯皆失本迷。源隨流徇末。若能頓明意地。直了心源。不求脫於諸塵。不繫縛於一法。可謂究末遇本。尋流得源矣。遂乃無功而自辦。無作而自成。顯此一心。萬法如鏡。

The Fayuan zhulin says: “Blocking the stream is not as good as damming its source; stirring boiling water is not as good as extinguishing the fire. Why is this? The source gives rise to water; if the source is not dammed, the water will not end. The fire boils the water; if the fire is not extinguished, how can the boiling cease? Therefore, one who dams the source has no need to block the stream, and it dries up of itself; one who extinguishes the fire has no need to stir the water, and it subsides of itself. Hence we know that the mind is the source and objects are the stream. If one does not examine the fundamental source of the mind, one merely revolves in pursuit of phenomena. Thought is like fire and events are like boiling water: if one does not control one's own mental ground, one merely drifts along with the stream of external objects. All these lose the root and are deluded about the source, following the stream and chasing after the branches. If one can頓 (suddenly) understand the mental ground and directly comprehend the mind-source, not seeking liberation from the dusts and not being bound to a single phenomenon, one can be said to have investigated the branches and met the root, traced the stream and found the source. Consequently, without effort it is accomplished of itself; without contrived action it is completed of itself. Revealing this one mind, the myriad phenomena are like mirrors.”