宗鏡錄 44.5.4

44.5.4

faith, morality, and vigor double and increase even more. Sitting upright to counteract evil, evil cannot be expelled; rising, having heard of stopping, scattering and agitation are destroyed. Sitting upright to approach the real, the real path does not open; rising, having heard of stopping, they openly awaken to quiescence. This is a faith-follower: sitting little and hearing much, though not without reflection at all. Previously, we treated the faculties as one-sided; now we treat the faculties as mutually assisting. Within this mutual assistance, we again discuss shifting and non-shifting, which also has thirty-two [ways of] pacifying the mind. Mutually assisting in transforming others also has thirty-two [ways of] pacifying the mind, totaling sixty-four; combined with the preceding, this makes one hundred and twenty-eight [ways of] pacifying the mind. Now, the mind-ground is difficult to pacify; it turns away from suffering and accords with pleasure. Now, in accordance with what is wished, one pursues it and pacifies it. For example, in nourishing life, one eats or drinks to adjust the body and establish life; nourishing the dharmakāya is also like this: taking stopping as drink and contemplation as food. Medicinal methods are also twofold: either pills or powders, to eliminate cold and heat and treat the illness of ignorance, taking stopping as pills and contemplation as powders. Like the principle of yin and yang: yang is wind and sun, yin is clouds and rain. If rain is excessive, things rot; if sun is excessive, things scorch. Yin is like concentration, yang is like wisdom. Those who are biased in concentration and wisdom do not see the buddha-nature. The eight rounds of harmonization value grasping the meaning. One kind of meditation master does not permit contemplation, exclusively employing stopping, quoting the verse: 'Thinking, thinking, in vain one thinks oneself; / Thinking, thinking, in vain one suffers oneself. / Ceasing thought is precisely the Path; / If there is thought, in the end one does not behold [it].' Another master does not permit stopping, exclusively being in contemplation, quoting the verse: 'Stopping, stopping, in vain one stops oneself; / Dim and dark without cause. / Stopping, stopping is precisely the Path; / Contemplating, contemplating, one attains agreement with principle.' The two masters each entered through one gate, teaching others with what benefited themselves. Students do not see the meaning, and exclusively drink milk: even whey is difficult to obtain, how much more so ghee? If one took it exclusively, why would the Buddha have spoken in various ways? The sky is not always clear, physicians do not use powders exclusively, and food is not constantly rice. If the worldly is still like this, how much more so the supramundane? Now, according to faculties and illnesses, through shifts, self-practice and transforming others have sixty-four; if considered according to the three rounds of stopping and contemplation, there are three hundred and eighty-four; furthermore, the one-mind stopping and contemplation again has sixty-four, totaling five hundred and twelve. The three siddhāntas are worldly pacifications of the mind; what the worldly physician cures recurs after recovery. The one siddhānta is supramundane pacification of the mind; what the Tathāgata cures never recurs at all. Worldly and supramundane dharmas mutually complete and reveal each other. Apart from the three truths, there is no place to pacify the mind; apart from stopping and contemplation, there is no method for pacifying the mind. If the mind is pacified in truth, a single phrase is sufficient; if it is not pacified, skillfully employ expedients to make the mind attain peace. A net of a single mesh cannot catch a bird; what catches the bird is just one mesh of the net. The mental activities of sentient beings are each different: either many people have the same mental activity, or one person has multiple mental activities. As it is for one person, so it is for many; as it is for many, so it is for one person. One must broadly spread the meshes of the Dharma-net to catch the bird of mental activity. In such detail, various pacifications of the mind gather both sharp and dull, benefiting both self and others. If anyone hears this, they should uphold it on their crown and practice it.