[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 4.6 # 觀心論疏 4.6 觀心論疏 4.6 - **Language:** Classical Chinese ### [4.6](https://indike.org/pramana/in.bauddha.taisho.1921.4.6) 問：凡夫罪心何得有佛清淨法界十如者耶？斯義若明，餘界十如則可知也。答：實如所問難行之事，所以法華教起，正以此為大事，只為眾生有佛法界十如之知見故。而眾生理具情迷，為無明醉，有而不見，故云不覺。內衣裏有無價寶珠，今示所繫珠，故云大事。何者？為令眾生開示悟入佛之知見道故出現於世。眾生若無佛之知見，何所開悟？若貧女無藏，何所示耶？佛將此為大事，何可得易解耶？如前釋圓教義同，可將彼以釋今也。更略釋者：經云「一切眾生即菩提相」，豈非眾生有佛如是相耶？經云「一切眾生皆有佛性」，豈非眾生有佛如是性耶？經云「煩惱即菩提」，豈非眾生有佛如是力、如是作、如是因、如是緣，四如耶？經云「生死即涅槃」，豈非眾生有佛如是體、如是果、如是報，三如耶？經云「一切眾生心是三十二相八十隨形好，是心是佛，是心作佛」，又云「心、佛及眾生是三無差別」，斯則證眾生有本末佛法界十如，明文可見，經譬貧女伏藏、力士額珠、內衣之寶、水內瑠璃，並是諭此。是則人法界有佛法界十如，其義已明。人法界有二乘、菩薩、六道、八界、十如等，可以意知，無勞更說。故經云「眾生身有毒草，復有微妙藥王」者，六道法界十如即是身毒草，四聖法界十如即是藥王。 > Question: How can the sinful mind of an ordinary person possess the ten suchnesses of the buddha's pure dharma realm? If this meaning is clarified, then the ten suchnesses of the other realms can be known. Answer: It is truly a difficult matter to practice, just as you have asked. Therefore, the arising of the Lotus teaching took this precisely as the great matter, simply because sentient beings possess the knowledge and vision of the ten suchnesses of the buddha dharma realm. Yet sentient beings are inherently endowed with it in principle while confused by emotion, drunk on fundamental ignorance; possessing it, they do not see it, and hence are called unawakened. There is a priceless jewel within the inner garment; now pointing out the jewel tied there is why it is called the great matter. What is this? It is because \[the Buddha\] appeared in the world to cause sentient beings to open, reveal, awaken to, and enter the path of the knowledge and vision of the buddhas. If sentient beings did not have the knowledge and vision of the buddhas, what would there be to open and awaken to? If the poor woman had no hidden store, what would there be to show her? The Buddha took this as the great matter; how could it be easily understood? As the meaning of the perfect teaching was explained previously, that can be applied to explain this. To explain further in brief: The sūtra says: “All sentient beings are themselves the appearance of bodhi”; does this not mean that sentient beings possess the buddha's such appearance? The sūtra says: “All sentient beings have the buddha nature”; does this not mean that sentient beings possess the buddha's such nature? The sūtra says: “Affliction is bodhi”; does this not mean that sentient beings possess the buddha's four suchnesses of such power, such function, such causes, and such conditions? The sūtra says: “Birth-and-death is nirvāṇa”; does this not mean that sentient beings possess the buddha's three suchnesses of such substance, such effect, and such retribution? The sūtra says: “The mind of all sentient beings is the thirty-two marks and eighty secondary signs; this mind is the buddha, and this mind becomes the buddha.” It also says: “The mind, the buddha, and sentient beings—these three are without distinction.” These prove that sentient beings possess the root and branch ten suchnesses of the buddha dharma realm; the clear passages can be seen. The sūtra's parables of the poor woman's hidden store, the strongman's forehead jewel, the gem in the inner garment, and the lapis lazuli in the water are all metaphors for this. Thus, that the human dharma realm possesses the ten suchnesses of the buddha dharma realm is already clear in meaning. That the human dharma realm possesses the ten suchnesses of the two vehicles, bodhisattvas, and the six destinies across the eight realms can be known by inference; there is no need to speak of it further. Therefore the sūtra says: “In the bodies of sentient beings there are poisonous herbs, and there is also the wondrous king of medicines.” The ten suchnesses of the six destinies' dharma realms are the poisonous herbs in the body, while the ten suchnesses of the four noble ones' dharma realms are the king of medicines. > — English (machine translation) (machine translation) - [Previous: 4.5](https://indike.org/pramana/in.bauddha.taisho.1921.4.5) - [Next: 4.7](https://indike.org/pramana/in.bauddha.taisho.1921.4.7) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1921.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.4.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.4.6](https://indike.org/pramana/in.bauddha.taisho.1921.4.6) · Pramāṇa