宗鏡錄 92.21

92.21

Answer: Among all vehicles, it is subsumed by the One Vehicle. It is also called the supreme vehicle, because it transcends the summit of all dharmas. It is also called the inconceivable vehicle, because it is not measured by emotional consciousness. What is now called the One Vehicle is just the one mind. Taking 'carrying' as its meaning: if one clings to conditions and grasps objects, it carries one into the gates of the six destinies; if false thoughts do not arise, it carries one to the ground of the One Reality. The Laṅkāvatārasūtra says: 'How does one attain the awakening to the path of the One Vehicle? It means that when the false thoughts of grasper and grasped do not arise in the place of reality as it is, this is called the awakening to the One Vehicle.' This means that understanding birth and death to be false is itself the truth of nirvāṇa; suddenly awakening to the one mind, there is nowhere else to go. Thus not waking and yet waking is called the great awakening; not coming and yet coming is called the Tathāgata. Therefore, when emotional defilements have already been dispelled, the human vehicle is itself the true refuge; when the traces of mind have not yet perished, the Buddha vehicle is still not ultimate. Why? If there is mental discrimination, everything is perverse; if there is no intention of clinging to conditions, the ten thousand paths are spontaneously correct. Therefore, the vehicle of no vehicle is the One Vehicle; the teaching of no teaching is the true teaching. Raising one's foot, one immediately ascends to the treasure place; at a word, one immediately accords with non-arising. If one cannot contemplate the ten thousand objects simultaneously and suddenly awaken to the one dharma, and consequently the teachings are opened into eight teachings and the vehicles emerge into five vehicles, then the journey to the treasure place is far—is it only five hundred [yojanas]? The road to non-arising is distant—how could it be merely three asaṃkhyeyas? Discussing stages, heaven and earth are vastly separated; comparing exertion, days and kalpas are multiplied against each other. Though one may ascend to the holy stages, one remains a person who lacks the capacity; though refined through kalpas, one only attains a nominal designation. If one penetrates this purport, one enters directly without doubt. At the very moment of the deluded mind, one sees the awakened mind, and fully realizes the path of awakening; right within worldly cognition, one accomplishes true cognition, without altering a hair's breadth. It may be called empty, luminous, and self-illuminating, requiring no mental effort.