Mind Is Nature; Nature Is Mind 即心即性，即性即心
Master Yuanyin, Serialized in Chan, Issues 1–4 (1991) | 1991-06-07 | Download | AI assisted translation
| （四）明心见性者，明悟即心即性，即性即心也。 |
(IV) Those who realize the mind and see their true nature understand that mind is precisely nature, and nature is precisely mind. |
| 真觉禅师云：心性虽似有体用理事之分，但考其实际，则非一非异。以从事相说来，妙用随缘，应显万类，似有形象，而妙体不动，绝诸对待，离一切相，故非一。但用从体发，用不离体；体能发用，体不离用。 |
Chan Master Zhenjue said: “Although mind and intrinsic nature seem to be divided into essence and function, principle and phenomena, when examined in actuality they are neither one nor different. Speaking in terms of phenomena, wondrous functioning accords with conditions and responds by manifesting the myriad kinds of things, seeming to possess forms and appearances. Yet the wondrous essence remains unmoved, transcends all oppositions, and is free from every appearance; thus they are not one. But function arises from essence and does not depart from it; essence can give rise to function and does not depart from function.” |
| 从此不相离背说来，故非异。经云：“一切事相，皆性之显现。”事相虽殊，分门别类，各有不同，但其性则一。故曰：“无不从此法界流，无不还归此法界。” |
From the standpoint that they never depart from one another, they are therefore not different. A sūtra says: “All phenomenal appearances are manifestations of nature.” Although phenomenal appearances differ, being distinguished and classified in many ways, their nature is one. Thus it is said: “Nothing does not flow forth from this dharma realm, and nothing does not return to this dharma realm.” |
| 明镜无不现影，无影不为明镜；现影皆从明镜，无镜不能现影。心性亦复如是，性是真空妙体，心是有形相用。故有性体必有相用，无相无从显体。是则相即性，性即相；相外无性，性外无相。非如顽空，冥顽不灵，死寂无知，落于断灭也。 |
A clear mirror reflects every image, and no image exists apart from a clear mirror. All reflected images arise from the clear mirror; without a mirror, images cannot appear. Mind and intrinsic nature are likewise. Nature is the wondrous essence of true emptiness, while mind is the function of appearances. Therefore, where there is the essence of nature, there must be appearances and function; without appearances, there is no way for essence to manifest itself. Thus, appearances are nature, and nature is appearances; apart from appearances there is no nature, and apart from nature there are no appearances. This is not like inert emptiness—dull and unresponsive, lifelessly still and without awareness, falling into annihilationism. |
| 众生迷头认影，执相造业，故招五浊秽土；诸佛见性遣相，清净无染，故感净土庄严。其真、妄、净、秽虽殊，而现相之性体则一。吾人只须将认影遣镜之误，转换为认镜遣影，则秽土当下即是净土，并不待死后始得往生也。经云：“随其心净，即佛土净；欲净其土，先净其心。”良有以也。 |
Sentient beings, deluded by taking reflections for the mirror, cling to appearances and create karma; thus they bring about an impure land of the five turbidities. All Buddhas see nature and relinquish appearances; pure and undefiled, they thus evoke the adornments of a Pure Land. Though truth and delusion, purity and impurity, differ, the nature-essence that manifests appearances is one. We need only transform the error of recognizing reflections while rejecting the mirror into recognizing the mirror while relinquishing reflections. Then this impure land is, at this very moment, the Pure Land; there is no need to wait until after death to attain rebirth. A sūtra says: “As the mind is pure, so the Buddha-land is pure; if one wishes to purify one’s land, one must first purify one’s mind.” This is indeed well founded. |
| 真空妙有者，拣非顽空，从体起用也。以真空故，能随缘；以妙有故，能起用。妙有真空者，拣非实有，摄用归体也。以随缘起用，现诸幻相，故《弥陀经》说佛土庄严；以体性清净无染，不沾一法，故《金刚经》说一物不立。一物不立，正是佛土庄严，佛土庄严，正是一物不立，故《金刚》即《弥陀》，《弥陀》即《金刚》，非有二般。 |
“True emptiness and wondrous presence” distinguishes this from inert emptiness: function arises from essence. Because it is true emptiness, it can accord with conditions; because it is wondrous presence, it can give rise to function. “Wondrous presence and true emptiness” distinguishes this from substantial existence: function is gathered back into essence. Because function arises in accordance with conditions, all illusory appearances manifest; thus the Amitābha Sūtra speaks of the adornments of the Buddha-land. Because its essential nature is pure and undefiled, unstained by a single dharma, the Diamond Sūtra says that not a single thing is established. Not a single thing being established is precisely the adornment of the Buddha-land, and the adornment of the Buddha-land is precisely not a single thing being established. Thus the Diamond Sūtra is the Amitābha Sūtra, and the Amitābha Sūtra is the Diamond Sūtra; they are not two different things. |
| 心性相体，看来有异，其实如一，如水之与波，水以湿为体，波以动为相。水性波相，看来非一，但波即水，水即波，湿性非异。故真见性者，非但心地法眼可以见道，肉眼亦能彻见真性。以性即相，相即性也。古德云：“万象丛中独露身！”又云：“山河及大地，尽露法王身！”即指此世界万有皆我性体所显现也。 |
The appearances and essence of mind and intrinsic nature may seem different, but in truth they are as one, like water and waves. Water has wetness as its essence, while waves have movement as their appearance. The nature of water and the appearance of waves may seem not to be one, yet waves are water and water is waves; their wet nature is not different. Therefore, for one who truly sees one’s nature, not only can the dharma eye of the mind-ground see the Way, but the physical eyes can also thoroughly see true nature. This is because nature is appearances, and appearances are nature. An ancient worthy said, “Amid the myriad forms, the one body stands revealed!” Another said, “Mountains, rivers, and the great earth all reveal the Dharma King’s body!” This means that all things in this world are manifestations of the essence of our own nature. |
| 《金刚经》云：“若见诸相非相，即见如来！”我人果能彻究斯理，于日常生活中，即相而见性，任何尘缘境相，不作尘缘境相会，则当下超越诸有，逍遥于三界外矣！生公说法，顽石点头，情与无情，同圆种智。 |
The Diamond Sūtra says: “If one sees all appearances as non-appearances, one sees the Tathāgata!” If we can thoroughly investigate this principle, then in daily life, seeing nature within appearances and not taking any conditioned circumstance or appearance as such, we will at once transcend all states of existence and roam freely beyond the three realms. When Master Daosheng expounded the Dharma, even stubborn stones nodded their heads; sentient and insentient alike perfect the wisdom of all seeds. |
| 目之所及，耳之所闻，无一非佛也。此在宗下谓之直指心性。如大梅问马祖：“如何是佛？”祖曰：“即心即佛！”大梅于言下大悟。又如灵训问归宗和尚：“如何是佛？”宗云：“我今向汝道，恐汝不信！”训云：“和尚诚言，某焉敢不信！”宗云：“即汝便是！”训于言下有省。请看，何等果断！何等便捷！何等庆快！ |
Whatever the eye sees and the ear hears, nothing is other than Buddha. In the Chan school, this is called direct pointing to mind and intrinsic nature. For example, Damei asked Mazu, “What is Buddha?” The Patriarch replied, “Mind itself is Buddha!” Damei attained great awakening upon hearing these words. Again, Lingxun asked Chan Master Guizong, “What is Buddha?” Guizong said, “If I tell you now, I fear you will not believe it.” Lingxun said, “The venerable monk speaks sincerely; how could I dare not believe?” Guizong said, “You yourself are Buddha!” Lingxun gained realization upon hearing these words. Just look—what decisiveness! What directness! What exhilaration!” |
