念佛三昧寶王論 1.33

1.33

對曰：「亦有教說，起心遍緣六塵三業仍發妙願，入佛境界，一一緣起不離如來，名悉皆見矣。此是圓見，非由眼也。故《涅槃經》云：『聲聞人雖有天眼，名為肉眼；學大乘者雖有肉眼，名為佛眼。何以故？曉了己身，有佛性故。』又如《勝天王經》中，佛告天王菩薩摩訶薩：『以方便力行般若波羅蜜，於一切法，心緣自在。緣一切色，願得佛色，無所得故；心緣眾聲，願得如來微妙音聲；心緣眾香，願得如來清淨戒香；心緣諸味，願得如來味中第一大丈夫相；心緣諸觸，願得如來柔軟手掌；心緣諸法，願得如來寂靜之心；心緣自身，願得佛身；心緣自口，願得佛口；心緣自意，願得如來平等之意。』天王菩薩摩訶薩行般若波羅蜜，無有一心、一行空過不向薩婆若者，遍緣諸法而能不著，觀見諸法，無不趣向菩提之道。菩薩修習諸行，皆因外緣而得成立。又如大地住在水上，若鑿池井，即得水用；其不鑿者，無由見之。如是聖智境界遍一切法，若有勤修般若方便，則便得之；其不修者，云何能得心緣之理？豈不大哉！」

The reply states: 'There is also a teaching stating that generating the mind to universally condition the six dusts and three karmic actions, while also giving rise to wondrous vows to enter the Buddha's realm, with each dependent arising not departing from the Tathāgata, is called seeing completely. This is round vision, not arising from physical eyes. Therefore, the Nirvāṇa Sūtra states: "Although śrāvakas possess the divine eye, it is called the fleshly eye; although those who study the Great Vehicle possess the fleshly eye, it is called the Buddha-eye. Why? Because they clearly understand that their own bodies possess the Buddha-nature." Furthermore, in the Suvikrāntavikrāmi-paripṛcchā Sūtra, the Buddha told the Heavenly King Bodhisattva Mahāsattva: "Through the power of skillful means practicing the prajñāpāramitā, regarding all dharmas, the mind conditions them with mastery. Conditioning all forms, one vows to attain the Buddha's form, because of non-attainment; the mind conditioning all sounds, one vows to attain the Tathāgata's subtle and wondrous voice; the mind conditioning all fragrances, one vows to attain the Tathāgata's fragrance of pure precepts; the mind conditioning all tastes, one vows to attain the Tathāgata's supreme mark of a great man in taste; the mind conditioning all touches, one vows to attain the Tathāgata's soft palm; the mind conditioning all dharmas, one vows to attain the Tathāgata's tranquil mind; the mind conditioning one's own body, one vows to attain the Buddha's body; the mind conditioning one's own speech, one vows to attain the Buddha's speech; the mind conditioning one's own mind, one vows to attain the Tathāgata's mind of equanimity." When the Heavenly King Bodhisattva Mahāsattva practices the prajñāpāramitā, there is not a single thought or single practice passed in vain that does not tend toward sarvajña; universally conditioning all dharmas, he is able not to attach to them, contemplating and seeing that among all dharmas, there is none that does not incline toward the path of bodhi. The bodhisattva's cultivation of all practices is established entirely because of external conditions. Moreover, it is like the great earth resting upon water: if one digs a pond or a well, one obtains the use of water; for one who does not dig, there is no way to see it. Thus the realm of sagely wisdom pervades all dharmas; if one diligently cultivates the skillful means of prajñā, one immediately attains it. For one who does not cultivate, how could he attain the principle of the mind conditioning [all things]? How could it not be great!'