佛祖歷代通載 20.36

20.36

（七）　太皇后韋氏（高宋母也）建崇先顯孝禪寺於杭之高亭山。詔真歇清了禪師。開山為第一代。未幾示寂。塔于寺中。師左綿雍氏。嗣丹霞淳公。甞作無盡燈記曰。東平打破鏡已三百餘年。龍潭吹滅燈復四百餘載。後代子孫迷於正眼。以謂鏡破燈滅。而不知行住坐臥放大光明。燈未曾滅也。見聞覺知虛鑑萬像。鏡未曾破也。燈雖無景能照生死長夜。鏡雖無臺能辯生死魔惑。鏡與燈光光常寂。明與鑑幻幻皆如。照之無窮。則曰無盡燈。鑑之無窮。則曰無盡鏡。日用不昧。昭昭於心目之間。但眾生迷而不知。故有修多羅教。開如幻方便。設如幻道場。度如幻眾生作如幻佛事。譬如東南西北上下四維中點一燈外安十鏡。以十鏡喻十法界。一燈況一真心。一真心則理不可分。十法界則事有萬狀。然則理外無事。鏡外無燈。雖鏡鏡中有無窮燈無窮燈唯一燈也。事事中有無盡理無盡理惟一理也。以一理能成差別事。故其事事無礙。由一燈全照差別鏡。故則鏡鏡交參。一鏡不動而能遍能容能攝能入。一事不壞而即彼即此即一即多。主伴融通重重無盡。悲夫眾生居一切塵中。而不知塵塵皆毘盧遮那無盡剎海。普賢示一毛孔。而不知一一毛孔含眾生三昧色身。然則一切眾生日用在普賢毛孔中。毘盧光明內。慈氏樓閣中出沒。文殊劍刃上往來。念念中與諸佛同出世。證菩提轉法輪入滅度。如鏡與鏡。如燈與燈。一切一時普融無礙誠謂不可思議解脫法門。非大心眾生。無以臻於此境。或問。即今日用見聞覺知。畢竟是燈耶。非燈耶。是鏡耶。非鏡耶。答曰。鏡燈燈鏡本無差。大地山河眼裏花。黃葉飄飄滿庭際。一聲砧杵落誰家。

(7) Empress Dowager Wei (mother of Emperor Gaozong) built the Chongxian Xianxiao Chan Monastery at Gaoting Mountain in Hangzhou. She summoned Chan Master Zhenxie Qingliao to open the mountain as the first generation [abbot]. Before long, he demonstrated quiescence. A stūpa was erected for him in the monastery. The Master was from the Yong family of Zuomian, and was a dharma heir of Danxia Chun. He once wrote the Record of the Inexhaustible Lamp, which said: / 'More than three hundred years have passed since Dongping broke the mirror; over four hundred years have elapsed since Longtan blew out the lamp. Later generations of descendants, confused about the correct eye, think that the mirror is broken and the lamp extinguished, unaware that walking, standing, sitting, and lying down, great light radiates forth—the lamp has never been extinguished! Seeing, hearing, perceiving, and knowing emptily reflect myriad forms—the mirror has never been broken! Though the lamp has no visible form, it can illuminate the long night of birth and death; though the mirror has no stand, it can discern the demonic delusions of birth and death. The mirror and the lamp: each light is eternally quiescent; illumination and reflection: every illusion is as such. Illuminating without end, it is called the inexhaustible lamp; reflecting without end, it is called the inexhaustible mirror. In daily use, it is never obscure, shining clearly between mind and eyes. Yet sentient beings are deluded and unaware of it; therefore there are the teachings of the sūtras, which open illusory-like expedients, establish illusory-like bodhimaṇḍas, and deliver illusory-like sentient beings to perform illusory-like Buddha-activities. For example, if one lamp is lit in the middle and ten mirrors are placed outside in the east, south, west, north, above, below, and the four intermediate quarters: using the ten mirrors to symbolize the ten dharma-realms, and the single lamp to illustrate the one true mind. With the one true mind, principle cannot be divided; with the ten dharma-realms, phenomena possess myriad forms. Thus, outside of principle there are no phenomena; outside of the mirrors there is no lamp. Although within each mirror there are inexhaustible lamps, the inexhaustible lamps are only the one lamp. Within each phenomenon there is inexhaustible principle, and the inexhaustible principle is only the one principle. Because the one principle can bring about differentiated phenomena, phenomena are mutually unhindered. Because the one lamp completely illuminates the differentiated mirrors, the mirrors interpenetrate. A single mirror does not move, yet it can pervade, contain, absorb, and enter. A single phenomenon is not destroyed, yet it is that and this, one and many. Host and guest integrate thoroughly, layer upon layer without end. / How lamentable that sentient beings dwell amid all dusts, yet do not know that each and every dust is Vairocana's inexhaustible oceanic realm! Samantabhadra manifests a single pore, yet they do not know that each and every pore contains the samādhi-form body of sentient beings. Thus, in their daily activities, all sentient beings emerge and submerge within Samantabhadra's pores, inside Vairocana's radiance, and amid Maitreya's towers; they come and go on the blade of Mañjuśrī's sword. In thought after thought, they appear in the world together with all Buddhas, realize bodhi, turn the wheel of the Dharma, and enter extinction. Like mirror to mirror, like lamp to lamp, all at once universally integrated and unimpeded—truly this is called the inconceivable gate of liberation! None but sentient beings of great mind could reach this realm.' / Someone asked: 'Is the seeing, hearing, perceiving, and knowing of daily activities right now ultimately the lamp, or not the lamp? Is it the mirror, or not the mirror?' He answered: / 'Mirror and lamp, lamp and mirror, are fundamentally without difference; / The great earth, mountains, and rivers are flowers in the eyes. / Yellow leaves flutter, filling the courtyard; / Upon whose house does the sound of the fulling mallet fall?'