萬松老人評唱天童覺和尚頌古從容庵錄 5.7

5.7

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: