佛祖歷代通載 18.24

18.24

（七）　宋左朝請郎尚書禮部員外郎護軍楊傑。撰宗鏡錄後序云。諸佛真語以心為宗。眾生信道以宗為鑑。眾生界即諸佛界。因迷而為眾生。諸佛心是眾生心。因悟而成諸佛。心如明鑑萬像歷然。佛與眾生其猶影像。涅槃生死俱是強名。鑑體寂而常照。鑑光照而常寂。心佛眾生三無差別。國初吳越永明智覺壽禪師。證最上乘。了第一義。洞究教典深達禪宗。稟奉律儀廣行利益。因讀楞伽經云。佛語心為宗。乃製斯錄。於無疑中起疑。無問中設問。為不請友真大導師。擲龍宮之寶。均施群生。徹祖門之關。普容來者。舉目而視。有欲皆充。信手而拈。有疾皆愈。蕩滌邪見指歸妙源。所謂舉一心為宗。照萬法為鑑矣。若人以佛為鑑。則知戒定慧為諸善之宗。人天聲聞緣覺菩薩如來。由此而出。一切善類莫不信受。若以眾生為鑑。則知貪嗔癡為諸惡之宗。修羅傍生地獄鬼趣。由此而出。一切惡類莫不畏憚。善惡雖異其宗則同。返鑑其心。則知靈明湛寂廣大融通。無為無住無修無證。無塵可染。無垢可磨。為一切諸法之宗矣。初吳越忠懿王字之祕于教藏。至元豐中。皇弟魏端獻王。鏤板分施名藍。四方學者罕遇其本。元祐六夏。游東都法雲道場。始見錢唐新本。尤為精詳。乃吳人徐思恭請法涌禪師。同永樂法真二三耆宿。遍取諸錄。用三乘典籍賢聖教語。校讀成就以廣流布。其益甚博。法涌知予喜閱是錄。因請為序。

(7) Yang Jie, Court Gentleman for Summoning to the Left, Vice Director of the Ministry of Rites, and Commandant of the Army under the Song, composed a postface to the Zongjing lu, which states: "The true words of all Buddhas take the mind as their ultimate source; sentient beings' faith in the Way takes that ultimate source as their mirror. The realm of sentient beings is itself the realm of all Buddhas: through delusion they become sentient beings. The mind of all Buddhas is the mind of sentient beings: through awakening they become all Buddhas. The mind is like a bright mirror in which the myriad images appear distinct; the Buddhas and sentient beings are like reflections. Nirvāṇa and saṃsāra are both arbitrary designations. The substance of the mirror is tranquil yet constantly reflects; the light of the mirror reflects yet is constantly tranquil. Mind, Buddha, and sentient beings—these three are without distinction. At the beginning of the dynasty, Chan Master Zhijue Yanshou of Yongming in Wu-Yue realized the supreme vehicle and understood the primary truth. He thoroughly investigated the scriptural canon and deeply penetrated the Chan school; observing the vinaya rules, he widely practiced beneficence. Because he read the Laṅkāvatāra Sūtra which states: 'The Buddha's words take the mind as their ultimate source,' he composed this record. Raising doubts where there was no doubt, posing questions where none had been asked, he was an uninvited friend, a truly great guide. He cast forth the jewels of the dragon palace, bestowing them equally on all beings; he broke through the barrier of the ancestral gate, universally admitting those who came. Raising their eyes to look, whatever desire they had was fulfilled; reaching out their hands to pick, whatever illness they had was healed. Sweeping away heterodox views, he pointed back to the wondrous source: this is what is meant by taking the one mind as the ultimate source and illuminating the myriad phenomena as a mirror. If one takes the Buddha as a mirror, one understands that morality, absorption, and wisdom are the ultimate source of all goods, and that humans, gods, śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas all proceed from this, and all who are good believe and accept it. If one takes sentient beings as a mirror, one understands that greed, anger, and ignorance are the ultimate source of all evils, and that asuras, animals, hells, and hungry ghosts all proceed from this, and all who are evil dread and fear it. Though good and evil differ, their ultimate source is the same. Turning back to mirror one's own mind, one knows that its spiritual radiance is serene and tranquil, vast and thoroughly pervasive, asaṃskṛta, without abode, without cultivation, without realization, with no dust that can defile it, and no grime that can be polished away: it is the ultimate source of all phenomena. Originally, King Zhongyi of Wu-Yue had it transcribed and kept secret in the scriptural repository. By the Yuanfeng era, the Emperor's younger brother, King Duanxian of Wei, carved printing blocks and distributed copies to renowned monasteries, yet scholars across the four quarters still rarely encountered a copy. In the summer of the sixth year of the Yuanyou era, while traveling to the Fayun Bodhimaṇḍa in the Eastern Capital, I first saw the new Qiantang edition, which was especially refined and thorough. It came about because Xu Sigong of Wu invited Chan Master Fayong, together with the venerable Fazhen of Yongle and several other elders, to collect all copies, and using the scriptures of the triyāna and the teachings of the sages and worthies, collate and complete it to circulate it widely, bringing immense benefit. Knowing that I took delight in reading this record, Fayong requested me to write a preface."