萬松老人評唱天童覺和尚頌古從容庵錄 5.7

5.7

師云。華嚴大疏首尾。清涼大師。科此段經。名開因性。普賢行願疏。名開物性源。如何開耶。出現品云。佛子無一眾生而不具有如來智慧。但以妄想顛倒執著。而不證得（注云凡夫妄想權小執著顛倒通上二種）若離妄想。一切智自然智無礙智。則得現前。便舉一塵包含大千經卷之喻。前頌萬象之中獨露身。離念見佛破塵出經。正是此科經也。又云。爾時如來以無障礙清淨智眼。普觀法界一切眾生。而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。愚痴迷惑。不知不見。我當教以正道。令其永離妄想執著。自於身中得見如來廣大智慧。與佛無異。清涼大疏云。眾生包性德而為體。攬智海以為源。但相變體殊。情生智隔。今令知心合體。達本忘情。故談斯經而為顯示。釋曰。此則兼明眾生迷真之由也。譬如福德智慧具足相貌之人。忽然夢見貧病苦身。即相變也。不見本身。即體殊也。執認云是我身。即情生也。不信自身福德端正。即智隔也。僧問報慈。情生智隔。相變體殊。情未生時如何。慈云。隔。諸方罔知出處。多以相為想。就便辨之。學者應知。仰山勘香嚴。如來禪許師兄會。祖師禪未夢見在。且道。如來禪相去多少。試將華嚴經文。參我天童頌意。頌云。

The Master said: In the Great Commentary on the Avataṃsaka from beginning to end, Great Master Qingliang classified this passage of the sūtra under the heading of 'Revealing the Nature of the Cause.' The Commentary on the Vows of Samantabhadra named it 'Revealing the Source of Beings' Nature.' How does it reveal it? The 'Manifestation Chapter' says: "Sons of the Buddha, there is not a single sentient being that is not fully endowed with the wisdom of the Tathāgata; yet because of deluded thoughts, inversions, and attachments, they do not realize it (The note says: ordinary beings have deluded thoughts; provisionary and small vehicles have attachments; inversions run through both types). If one leaves behind deluded thoughts, then all-knowledge, spontaneous knowledge, and unhindered knowledge will become manifest." It then raises the analogy of a single dust mote containing the scrolls of a great trichiliocosm. The previous verse, "Midst myriad forms a body revealed alone; / Seeing the Buddha away from thoughts, breaking the dust to bring forth the sūtra," refers precisely to this section of the sūtra. It also says: "At that time, the Tathāgata, with the pure eye of unhindered wisdom, universally observed all sentient beings in the dharmadhātu and said: 'How wondrous! How wondrous! How is it that these sentient beings are fully endowed with the wisdom of the Tathāgata, yet in foolishness and delusion they neither know nor see it? I shall instruct them in the right path, causing them to forever leave behind deluded thoughts and attachments, and within their own bodies obtain sight of the Tathāgata's vast wisdom, which is not different from the Buddha.'" Qingliang's Great Commentary says: "Sentient beings encompass the virtuous nature as their essence, and draw from the ocean of wisdom as their source. But marks mutate so their essence appears distinct; passions arise so their wisdom is blocked off. Now, causing them to know their minds and unite with essence, to reach the origin and forget passions, this sūtra was preached to reveal it." In explanation: This also explains the cause of sentient beings being deluded about the real. For example, a person endowed with marks of blessings, virtue, and wisdom suddenly dreams of a body that is impoverished, ill, and suffering—this is marks mutating. Not seeing the original body—this is essence appearing distinct. Grasping and taking it to be 'my body'—this is passions arising. Disbelieving that one's own body is blessed, virtuous, and handsome—this is wisdom being blocked off. A monk asked Baoci: "'Passions arise and wisdom is blocked off; marks mutate and essence appears distinct.' When passions have not yet arisen, how is it?" Baoci said: "Blocked off." The various quarters do not know the source, and often take 'marks' (xiang) for 'thoughts' (xiang). One should discern it in due course; students should know this. Yangshan interrogated Xiangyan: "As for Tathāgata Zen, I grant that elder brother understands it; but Patriarch Zen, you have not even dreamed of it yet." Tell me: how much difference is there with Tathāgata Zen? Try taking the text of the Avataṃsaka Sūtra to investigate the meaning of our Tiantong's verse. The verse says: