法界圖記叢髓錄 2.67

2.67

古記云：相和尚住大伯山大蘆房時，為真定、智通等說：行人欲見十佛者，應先作眼目通等。問：云何是眼目耶？和尚曰：以《花嚴經》為自眼目，所謂文文句句皆是十佛。自此以外求觀佛者，生生劫劫終不見也。和尚曰：所謂無著佛安住世間成正覺故者，今日吾五尺之身名為世間，此身遍滿虛空法界無處不至，故曰正覺，安住世間故離涅槃之著，成正覺故離生死之著。若約實而言，三種世間圓明自在，故曰無著佛也。願佛出生故者，百四十願、十迴向願、初地願及性起願等，皆願佛也。此佛以無住為身故，無有一物非佛身者。所謂隨舉一法盡攝一切，稱周法界，名為願佛也。業報佛信故者，二十二位之法，本來不動圓明照矚。若諸行人能如是信，即云信也。若舉實道理而說，上自妙覺下至地獄皆是佛事。是以若人敬信此事，可噵業報佛也。持佛隨順故者，法界森羅諸法雖云無盡，若以海印印定，則唯一海印定法。彼持我、我持彼，故云隨順。是故以世界持佛、以佛持世界，是名持佛也。涅槃佛永度故者，證見生死涅槃本來平等，故云永度。所謂生死非喧動、涅槃非寂靜，是此義也。法界佛無處不至故者，一塵法界、松木法界、栗木法界，乃至十方三際虛空法界，總是佛身。所謂真如，前際不滅、後際不生、現在不動。如來亦爾，過去無滅、未來無生、現今無動。無形無相如虛空界，不可量故。百千萬劫已說、今說、當說，終不可盡，無有邊際，故曰法界佛也。心佛安住故者，息心即佛、起心非佛。如人以水淨器，不知能淨濁水也，水淨影明、水濁影昏。心法亦爾，息心法界圓明、起心法界差別，是故心安住則法界諸法現於吾五尺身也。三昧佛無量無著故者，海印三昧之法舉舉約約無住著故，曰無量無著三昧佛也。性佛決定故者，法性有二，所謂大性及與小性。何者？若一法起竟，三世際無內無外，故曰大性。一法之位遍一切中方得成者，是名小性。所謂一柱盡法界際，但是柱者名為大性。此一柱中椽栿瓦等諸位現者，名為小性也。如意佛普覆故者，如大龍王有大寶王，若無此寶一切眾生無所衣食故。五穀九穀千種萬種並成熟者，唯此寶王之德也。如意佛恩亦如是也。

The Ancient Record states: When Upādhyāya Xiang was staying in the Great Reed Hut on Mount Taebaek, he said to Chŏngjŏng, Chit'ong, and others: "Practitioners who wish to see the ten Buddhas should first cultivate the eyes [of wisdom] and the like." They asked: "What are the eyes?" The Upādhyāya said: "Take the Avataṃsaka Sūtra as your own eyes; every word and every sentence is the ten Buddhas. Outside of this, those who seek to contemplate the Buddha will never see him, life after life and kalpa after kalpa." The Upādhyāya said: "As for the non-attachment Buddha, because he abides peacefully in the world and achieves perfect awakening: today, this five-foot body of mine is called the world. This body fully pervades the dharmadhātu of empty space, reaching everywhere; hence it is called perfect awakening. Because he abides peacefully in the world, he is free from attachment to nirvāṇa; because he achieves perfect awakening, he is free from attachment to birth and death. If spoken of according to reality, the three kinds of worlds are perfectly luminous and sovereign; therefore he is called the non-attachment Buddha. As for the vow Buddha, because he brings forth: the one hundred and forty vows, the vows of the ten dedications, the vows of the first bhūmi, the vows of nature manifestation, and so forth are all the vow Buddha. Because this Buddha takes non-abiding as his body, there is not a single thing that is not the Buddha's body. That is to say, whenever a single phenomenon is brought up, it completely gathers all [phenomena], coextensive with the dharmadhātu; this is called the vow Buddha. As for the karmic-reward Buddha, because of faith: the phenomena of the twenty-two stages are originally unmoving, perfectly luminous, and shining brightly. If practitioners can have faith in this way, it is called faith. If explained according to real principle, from wondrous awakening above down to the hells below, all are Buddha activities. Therefore, if a person respectfully believes in this matter, he may be called the karmic-reward Buddha. As for the sustaining Buddha, because of compliance: although the array of phenomena in the dharmadhātu is said to be endless, if sealed with the ocean seal, there is only the single determined phenomenon of the ocean seal. That sustains me, and I sustain that; hence it is called compliance. Therefore, using the world to sustain the Buddha and using the Buddha to sustain the world is named the sustaining Buddha. As for the nirvāṇa Buddha, because he eternally delivers: realizing that birth and death and nirvāṇa are originally equal, it is called eternal deliverance. That is to say, birth and death are not noisy commotion, and nirvāṇa is not quiescent tranquility; this is the meaning. As for the dharmadhātu Buddha, because there is nowhere he does not reach: the dharmadhātu of a single dust mote, the dharmadhātu of pine wood, the dharmadhātu of chestnut wood, up to the dharmadhātu of empty space throughout the ten directions and three periods of time—all are the Buddha's body. That is to say, tathatā does not perish in the previous period, does not arise in the subsequent period, and is unmoving in the present. The Tathāgata is also like this: no perishing in the past, no arising in the future, and no motion in the present. He is formless and signless, like the realm of empty space, and cannot be measured. Explained across hundreds of thousands of myriads of kalpas—already explained, being explained now, and to be explained in the future—it can never be exhausted and has no boundaries; hence he is called the dharmadhātu Buddha. As for the mind Buddha, because he abides peacefully: resting the mind is the Buddha; activating the mind is not the Buddha. It is like a person who purifies a vessel with water without knowing that it can purify muddy water; when the water is pure, reflections are bright; when the water is muddy, reflections are dim. The phenomena of mind are also like this: when the mind is rested, the dharmadhātu is perfectly luminous; when the mind is activated, the dharmadhātu is differentiated. Therefore, when the mind abides peacefully, the phenomena of the dharmadhātu appear within my five-foot body. As for the samādhi Buddha, because he is immeasurable and unattached: the phenomenon of the ocean seal samādhi is free from abiding and attachment wherever it is raised or summarized; hence he is called the immeasurable and unattached samādhi Buddha. As for the nature Buddha, because he is determinate: dharmatā has two aspects, namely the great nature and the small nature. What are they? When a single phenomenon arises, through the boundaries of the three periods of time there is neither inside nor outside; hence it is called the great nature. When the position of a single phenomenon can only be established by pervading all things, this is named the small nature. That is to say, a single pillar exhausts the boundaries of the dharmadhātu; merely being a pillar is called the great nature. That the positions of rafters, beams, tiles, and so forth appear within this single pillar is called the small nature. As for the wish-fulfilling Buddha, because he universally covers: just as a great dragon king has a great jewel king, and without this jewel all sentient beings would have nothing to wear or eat, so the ripening together of the five grains, the nine grains, and the thousands and tens of thousands of kinds [of crops] is solely the virtue of this jewel king. The kindness of the wish-fulfilling Buddha is also like this."