念佛三昧寶王論 1.29

1.29

對曰：「言未悟者，亦有義焉。夫長江之源濫乎一觴，大迷之本存乎二見。若謂念外立無念，生外立無生，則生死異於涅槃也。萬佛洪音，莫之能訓矣！若了念而無念，觀生而不生，煩惱即菩提也。一相莊嚴，斯之能悟矣！亦猶巖上群蜂已房純蜜，井中七寶何廢稱珍，皆本有之，非適今也。念未來佛，罪從何生，吾放其心，遍一切所緣之處，皆見如來，道從恚等生。於是乎，在《如來藏經》，佛告金剛慧菩薩言：『善男子，我以佛眼，觀一切眾生貪欲、恚、癡諸煩惱中，有如來智、如來眼、如來身，結加趺坐，儼然不動。乃至德相備足，如我無異。』廣說一切眾生，有如來藏，以九喻況之。《寶性論》釋而結頌言：

The reply states: 'Speaking of being unawakened, this also has its meaning. The source of the Yangtze River overflows from a single cup; the root of great delusion abides in dualistic views. If one says that outside of thought one establishes no-thought, or outside of birth one establishes anutpāda, then saṃsāra would be different from nirvāṇa. Even the great voices of myriad buddhas could not instruct such a person! If one realizes that thought is no-thought, and contemplates birth as non-birth, afflictions are themselves bodhi. Adorned with the single mark, one is able to awaken to this! It is just as when bees on a cliff have already filled their combs with pure honey, or how the seven jewels in a well do not cease to be called treasures—they are all inherently present, not something that begins only now. When contemplating future buddhas, from where could sin arise? When I let my mind wander, throughout all objects of cognition everywhere, I see the Tathāgata; the Way arises from hatred and the like. Thus it is said in the Tathāgatagarbha Sūtra, where the Buddha addressed Vajramati Bodhisattva: "Good son, with the Buddha-eye I observe that within the afflictions of greed, hatred, and ignorance of all sentient beings, there is the Tathāgata's wisdom, the Tathāgata's eye, and the Tathāgata's body, sitting cross-legged, dignified and unmoving, endowed with virtues and marks without difference from myself." It extensively explains that all sentient beings possess the tathāgatagarbha, illustrating this with nine metaphors. The Ratnagotravibhāga comments and concludes with a verse, saying:'