景德傳燈錄 13.45.4

13.45.4

故如人有目及日光明見種種法。 豈為定性之徒。 既無所住著何論處所。 又山南溫造尚書問。 悟理息妄之人不結業。 一期壽終之後靈性何依者。 答一切眾生無不具有覺性。 靈明空寂與佛無殊。 但以無始劫來未曾了悟。 妄執身為我相。 故生愛惡等情。 隨情造業。 隨業報。 生老病死長劫輪迴。 然身中覺性未曾生死。 如夢被驅役而身本安閑。 如水作氷而濕性不易。 若能悟此性即是法身。 本自無生何有依託。 靈靈不昧了了常知。 無所從來亦無所去。 然多生妄執習以性成喜怒哀樂微細流注。 真理雖然頓達。 此情難以卒除。 須長覺察損之又損。 如風頓止波浪漸停。 豈可一生所修便同諸佛力用。 但可以空寂為自體。 勿認色身。 以靈知為自心。 勿認妄念。 妄念若起都不隨之。 即臨命終時自然業不能繫。 雖有中陰所向自由。 天上人間隨意寄託。 若愛惡之念已泯。 即不受分段之身。 自能易短為長易麁為妙。 若微細流注一切寂滅。 唯圓覺大智朗然獨存。 即隨機應現千百億身度有緣眾生。 名之為佛。 謹對釋曰。 馬鳴菩薩撮略百本大乘經宗旨。 以造大乘起信論。 論中立宗。 說一切眾生心有覺義不覺義。 覺中復有本覺義始覺義。 上所述者。 雖但約照理觀心處言之。 而法義亦同彼論。 謂從初至與佛無殊。 是本覺也。 從但以無始下。 是不覺也。 從若能悟此下。 是始覺也。 始覺中復有頓悟漸修。 從此次至亦無所去。 是頓悟也。 從然多生妄執下。 是漸修也。 漸修中從初發心乃至成佛有三位自在。 從此至隨意寄託者。 是受生自在也。 從若愛惡之念下。 是變易自在。 從若微細流注下至末。 是究竟自在也。 又從但可以空寂為自體至自然業不能繫。 正是悟理之人朝暮行心。 修習止觀之要節也。 宗密先有八句之偈顯云此意。 曾於尚書處誦之。 奉命解釋。 今謹注釋。 如後偈曰。

"Hence it is like a person with eyes who, under the sunlight, sees all kinds of dharmas. How could this be one of fixed nature? Since there is nowhere to abide and cling, why discuss stages or abodes?" Furthermore, Minister Wen Zao of Shannan asked: "For one who has awakened to principle and stilled delusion, they do not bind karma. After the end of their single lifespan, where does their spiritual nature rely upon?" The answer: "All sentient beings invariably possess the awakening nature; spiritually luminous, empty and tranquil, it is not different from the Buddhas. Yet, because from beginningless kalpas they have never understood and awakened, they deludedly cling to the body as the mark of self; hence they give rise to feelings of love and hatred. In accord with feelings they create karma, and in accord with karma they receive retribution, undergoing birth, aging, sickness, and death in transmigration for long kalpas. Yet the awakening nature within the body has never been born or died: it is like being driven to hard labor in a dream while the body itself remains at ease; it is like water turning into ice while its wet nature does not change. If one can awaken to this nature, it is itself the Dharma-body; fundamentally unarisen of itself, how could it have any reliance? Spiritually sharp and unclouded, clearly and ever cognizant, it has nowhere from which it comes, and nowhere to which it goes. However, the delusional clingings of many lifetimes have through habit become second nature, and joy, anger, sorrow, and delight flow in subtle undercurrents. Although the true principle is suddenly understood, these feelings are difficult to eliminate at once. One must continually observe and reduce them again and again, just as when the wind suddenly stops, the waves only gradually subside. How could the cultivation of a single lifetime immediately equal the power and function of the Buddhas? One should simply take emptiness and tranquility as one's own essence and not identify with the physical body; take spiritual cognizance as one's own mind and not identify with delusional thoughts. If delusional thoughts arise, do not follow them at all; then at the approach of death, karma will naturally be unable to bind you. Even though there is an intermediate state, wherever you head you will be free, relying at will upon heaven or the human realm. If thoughts of love and hatred are already eliminated, you will not receive a body of fragmented limitation; you will naturally be able to exchange the short for the long, and exchange the coarse for the subtle. If the subtle flows are all entirely extinguished, only the great wisdom of complete awakening will remain brilliantly and uniquely present; then, responding to faculties, you will manifest hundreds of thousands of myriads of bodies to deliver sentient beings who have karmic affinity, and be named a Buddha." Respectfully commenting in explanation, [Zongmi] states: "Bodhisattva Aśvaghoṣa summarized the tenets of a hundred Mahāyāna sūtras to compose the Awakening of Faith in the Mahāyāna. In that treatise, he established the tenet, stating that within the mind of all sentient beings there is the meaning of awakening and the meaning of non-awakening. Within awakening, there are further the meaning of original awakening and the meaning of initial awakening. What was stated above, although only spoken in terms of illuminating principle and contemplating the mind, has Dharma-meanings that are also identical to that treatise. Namely, from the beginning up to 'not different from the Buddhas' is original awakening. From 'Yet, because from beginningless' downward is non-awakening. From 'If one can awaken to this' downward is initial awakening. Within initial awakening there are further sudden awakening and gradual cultivation: from this point down to 'nowhere to which it goes' is sudden awakening. From 'However, the delusional clingings of many lifetimes' downward is gradual cultivation. Within gradual cultivation, from initial arousing of the mind up to the attainment of Buddhahood, there are three stages of mastery: from this point down to 'relying at will' is mastery over receiving birth. From 'If thoughts of love and hatred' downward is mastery over transformation. From 'If the subtle flows' down to the end is ultimate mastery. Furthermore, from 'One should simply take emptiness and tranquility as one's own essence' down to 'karma will naturally be unable to bind you' is precisely the key method for cultivating calm and insight, practiced day and night by one who has awakened to principle. Zongmi previously had an eight-line gāthā that clearly stated this meaning, which I once recited at the Minister's place. Having received the order to explain it, I now respectfully comment on it, as in the following gāthā:"