真心直說 1.9

1.9

或曰。已生正信。未知何名真心。曰離妄名真。靈鑑曰心。楞嚴經中發明此心。或曰。但名真心別有異號耶。曰佛教祖教立名不同。且佛教者菩薩戒呼為心地。發生萬善故。般若經喚作菩提。與覺為體故。華嚴經立為法界。交徹融攝故。金剛經號為如來。無所從來故。般若經呼為涅槃。眾聖所歸故。金光明號曰如如。真常不變故。淨名經號曰法身。報化依止故。起信論名曰真如。不生不滅故。涅槃經呼為佛性。三身本體故。圓覺中名曰總持。流出功德故。勝鬘經號曰如來藏。隱覆含攝故。了義經名為圓覺。破暗獨照故。由是壽禪師唯心訣云。一法千名應緣立號。備在眾經不能具引。或曰。佛教已知。祖教何如。曰祖師門下杜絕名言。名不立何更多名。應感隨機其名亦眾。有時呼為自己。眾生本性故。有時名為正眼。鑑諸有相故。有時號曰妙心。虛靈寂照故。有時名曰主人翁。從來荷負故。有時呼為無底鉢。隨處生涯故。有時喚作沒絃琴。韻出今時故。有時號曰無盡燈。照破迷情故。有時名曰無根樹。根蒂堅牢故。有時呼為吹毛劍。截斷塵根故。有時喚作無為國。海晏河清故。有時號曰牟尼珠。濟益貧窮故。有時名曰無鑐鎖。關閉六情故。乃至名泥牛木馬心源心印心鏡心月心珠。種種異名不可具錄。若達真心諸名盡曉。昧此真心諸名皆滯。故於真心切宜子細。

Someone asked: Right faith has already arisen; what is called the "true mind"? I answered: Being free from delusion is called "true"; spiritual illumination is called "mind." The Śūraṅgama-sūtra elucidates this mind. Someone asked: Is it only called "true mind," or are there other designations? I answered: The Buddha's teaching and the patriarchs' teaching establish names differently. First, in the Buddha's teaching, the bodhisattva precepts call it the "mind-ground," because it gives rise to myriad goods. The Prajñāpāramitā-sūtras call it "bodhi," because it is the essence of awakening. The Avataṃsaka-sūtra establishes it as the "dharmadhātu," because it mutually interpenetrates and subsumes. The Diamond Sūtra calls it "Tathāgata," because it has nowhere from which it comes. The Prajñāpāramitā-sūtras call it "nirvāṇa," because it is that to which all sages return. The Suvarṇaprabhāsa calls it "suchness," because it is truly eternal and unaltering. The Vimalakīrtinirdeśa calls it "dharmakāya," because the reward and transformation [bodies] rely on it. The Dàshéng qǐxìn lùn names it "tathatā," because it neither arises nor ceases. The Nirvāṇa-sūtra calls it "buddhadhātu," because it is the fundamental essence of the trikāya. In the Yuanjue jing it is named "dhāraṇī," because virtues and merits flow from it. The Śrīmālādevī-sūtra calls it "tathāgatagarbha," because it is hidden, covered, and encompasses all. Definitive sūtras call it "perfect awakening," because it shatters darkness and illuminates alone. Therefore Dhyāna Master Shou's Weixin jue says: "One dharma has a thousand names, establishing designations in accordance with conditions." Since they are fully contained in the various sūtras, they cannot all be cited. Someone asked: The Buddha's teaching is now known; what of the patriarchs' teaching? I answered: Under the gate of the patriarchs, names and words are cut off. When even a name is not established, how could there be more names? Yet in responding to stimuli and following capacities, its names are also numerous. Sometimes it is called "oneself," because it is the original nature of sentient beings. Sometimes it is named the "correct eye," because it perceives all things with marks. Sometimes it is called the "wondrous mind," because it is empty, spiritual, tranquil, and illuminating. Sometimes it is named the "master," because it has carried the burden from the beginning. Sometimes it is called the "bottomless bowl," because it makes a living anywhere. Sometimes it is called the "stringless zither," because its melody transcends the present age. Sometimes it is called the "inexhaustible lamp," because it illuminates and shatters deluded sentiments. Sometimes it is named the "rootless tree," because its roots are firm and solid. Sometimes it is called the "hair-severing sword," because it cuts through the defiled sense faculties. Sometimes it is called the "unconditioned realm," because the seas are calm and rivers clear. Sometimes it is called the "maṇi jewel," because it relieves poverty. Sometimes it is named the "keyless lock," because it closes the six sense-emotions. And so on, being named the mud ox, the wooden horse, the mind-source, the mind-seal, the mind-mirror, the mind-moon, and the mind-pearl; such various different names cannot all be recorded. If you realize the true mind, you will understand all names; if you are ignorant of this true mind, you will be obstructed by all names. Therefore, regarding the true mind, you must be extremely meticulous.