宗鏡錄 1.3

1.3

The true words of the buddhas take citta as their source; sentient beings who have faith in the Way take this source as their mirror. The realm of sentient beings is identical to the realm of the buddhas: they become sentient beings because of delusion. The citta of the buddhas is the citta of sentient beings: they become buddhas because of awakening. Citta is like a bright mirror; the myriad phenomena appear distinctly within it. The buddhas and sentient beings are like reflections. Nirvāṇa and saṃsāra are both arbitrary designations. The mirror's substance is serene yet ever illuminates; the mirror's illumination reflects yet is ever serene. Citta, buddha, and sentient beings: these three are without distinction. At the beginning of our dynasty, Chan Master Yongming Zhijue Yanshou of Wuyue realized the supreme vehicle and thoroughly comprehended the ultimate truth. Penetrating deeply into the scriptural teachings, he profoundly mastered the Chan tradition. Observing the monastic precepts, he extensively carried out beneficial deeds. Because he read in the Laṅkāvatārasūtra that 'the Buddha's words take citta as their source,' he composed the Record of the Mirror of the Source. He raised doubts where there were no doubts, posed questions where none had been asked, acting as an uninvited friend and a truly great guide. Scattering the treasures of the dragon palace, he distributed them equally to all beings; throwing open the barrier of the patriarchal gate, he universally welcomed all who came. Raising one's eyes to look, whatever desire one has is fulfilled; reaching out one's hand to pluck, whatever illness one has is cured. He washed away false views and pointed directly back to the wondrous source. This is indeed what is meant by taking the one mind as the source and illuminating the myriad phenomena as a mirror. If one takes the buddhas as a mirror, one will know that morality, concentration, and wisdom are the source of all virtues: humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas all emerge from these, and not one of the virtuous kinds fails to accept them with faith. If one takes sentient beings as a mirror, one will know that rāga, dveṣa, and moha are the source of all evils: asuras, animals, hell beings, and the ghost realms all emerge from these, and not one of the evil kinds fails to dread them. Although good and evil differ, their source is the same. Turning back to mirror one's own citta, one will know that it is numinously luminous, calm, and serene, vast and unobstructed, unconditioned and non-abiding, devoid of cultivation and devoid of realization, without dust that could defile it, without taint that could be polished away: it is the source of all phenomena. Formerly, King Zhongyi of Wuyue wrote a preface for it and kept it hidden in the scriptural repository. Down to the Yuanfeng reign period,