宗鑑錄序
Preface to the Mirror of the School
左朝請郎尚書禮部員外郎護軍楊傑撰
Compiled by Yang Jie, Court Gentleman for Ceremonial Service, Vice Director of the Ministry of Rites, and Protector of the Army
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。萬象歷然。佛與眾生。其猶影像。涅槃生死。俱是強名。鑒體寂而常照。鑒光照而常寂。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。乃製宗鑑錄。於無疑中起疑。非問處設問。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。則知貪瞋癡為諸惡之宗。脩羅旁生地獄鬼趣。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。序之。祕于教藏。至元豐中。
The true words of all Buddhas take the mind as their essential principle. Sentient beings who believe in the Way use this principle as a mirror. The realm of sentient beings is the realm of all Buddhas; it is because of delusion that they become sentient beings. The mind of all Buddhas is the mind of sentient beings; it is through awakening that they become Buddhas. The mind is like a bright mirror, in which all phenomena are clearly reflected. Buddhas and sentient beings are just like images in the mirror. Nirvana and the cycle of birth and death are merely forced labels. The substance of the mirror is tranquil yet constantly illuminating; its light shines yet is constantly tranquil. Mind, Buddha, and sentient beings—these three are without difference.
At the beginning of our dynasty, the Chan master Yongming Zhijue Shou of Wuyue verified the supreme vehicle and fully comprehended the ultimate truth. He thoroughly investigated the scriptural teachings and deeply penetrated the essence of Chan. He upheld the precepts and widely carried out beneficial deeds. While reading the *Lankavatara Sutra*, which states, "The Buddha's words take the mind as their essential principle," he therefore composed the *Zongjian Lu* (Record of the Mirror of the Essential Principle). He raised doubts where there was no doubt and posed questions where there were none. He was a true spiritual friend who was not asked, a great guiding teacher. He cast forth the treasures of the dragon palace, distributing them equally to all beings. He opened wide the barrier-gate of the ancestral school, universally accommodating all who came. Lifting his eyes to look, he fulfilled all desires; reaching out his hand to grasp, he cured all ailments. He swept away erroneous views and pointed directly to the wondrous source. This is what is called: "Lifting up the One Mind as the essential principle, illuminating the ten thousand dharmas as the mirror."
If a person takes the Buddha as the mirror, then they know that precepts, meditation, and wisdom are the essential principle of all good. Humans, gods, voice-hearers, solitary-buddhas, bodhisattvas, and tathagatas all emerge from this. All good types believe and accept this without exception. If one takes sentient beings as the mirror, then they know that greed, hatred, and delusion are the essential principle of all evil. Asuras, animals, hell-beings, and hungry ghosts all emerge from this. All evil types fear and dread this without exception. Though good and evil differ, their essential principle is the same. Turning the mirror back to reflect upon the mind, one then knows its spiritual clarity, profound tranquility, vastness, and unimpededness. It is non-active, non-abiding, without cultivation, without attainment. There is no dust that can stain it, no defilement that can grind it down. It is the essential principle of all dharmas.
Initially, the King Zhongyi of Wuyue wrote a preface for it and kept it hidden in the canon of teachings. Until the Yuanfeng era...
皇弟魏端獻王。鏤板分施名藍。四方學者。罕遇其本。元祐六年夏。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。聖賢教語。校讀成就。以廣流布。其益甚博。法涌知予喜閱是錄。因請為序云。
The Imperial Younger Brother, Prince Wei Duanxian, had the text carved onto printing blocks and distributed to renowned temples. Yet, scholars from all directions rarely encountered a complete copy. In the summer of the sixth year of the Yuanyou era, while visiting the Fayun Monastery in the Eastern Capital, I finally saw the new edition from Qiantang, which was especially meticulous and detailed. It was compiled by Xu Sigong of Wu, who invited Master Fayong, along with Yongle Fazhen and a few other venerable elders. They extensively gathered various records, using the teachings of the Three Vehicles, the words of sages and worthies, to collate and refine the text, thereby facilitating its widespread circulation. The benefit of this work is immense. Knowing my fondness for reading this collection, Master Fayong thus requested that I write a preface.