宗鏡錄 13.26

13.26

答曰。供養功德。在心不在事也。若菩薩以一食大心。悉供養十方諸佛及僧。亦不以遠近為礙。是故諸佛。皆見皆受。是知但運一心。廣大無際。功德智慧。二種莊嚴。六度萬行。無不圓滿。則知一毫空性。法界無差。一微塵中。具十方分。是以法華會上。十方佛國。通為一土。分身共座。同證一乘。亦如華嚴教明。此土說法。十剎咸然。仰先聖之同歸。令後學之堅信。偶斯教者。莫大良緣。如秉大炬以燭幽關。炳然見性。似駕迅航而渡深濟。倏爾登真。故云一句染神。必當成佛二字經耳。七世不沈。所利唯人。所約唯己。百福殊相。同入無生。萬善異流。俱會平等。今宗鏡中。亦復如是。正直捨方便。但說無上道。一切諸法中。唯以等觀入。若執方便。廣辯諸乘。則失佛本懷。違於大旨。如法王經云。若定根機。為小乘人。說小乘法。為闡提人。說闡提法。是斷佛性。是滅佛身。是說法人。當歷百千萬劫。墮諸地獄。何以故。眾生之性。即是法性。從本已來無有增減。云何於中。分別藥病。如是解者。即一切法。無非佛法矣。

The answer says: 'The merit of making offerings lies in the mind, not in the external act. If a bodhisattva with the great mind of a single meal universally makes offerings to the Buddhas and Saṅghas of the ten directions, distance and proximity are not an obstacle. Therefore, all Buddhas see and receive it.' From this we know that merely by exercising the one mind, vast and boundless, the two kinds of adornment—merit and wisdom—and the six pāramitās and ten thousand practices are all completely fulfilled. Thus one knows that in the empty nature of a single hair-tip, the dharmadhātu is without distinction; within a single speck of dust, the parts of the ten directions are fully contained. For this reason, in the assembly of the Lotus Sūtra, the Buddha lands of the ten directions were collectively unified into a single land, and the emanated bodies shared the same seat, jointly realizing the One Vehicle. It is also as explained in the Avataṃsaka teaching: when the Dharma is preached in this land, it is likewise so in the ten kṣetras. Reverencing the identical convergence of the former sages inspires firm faith in later students. To encounter this teaching is the greatest of good affinities; it is like holding a great torch to illuminate a dark pass, so that one sees the nature brilliantly; it is like boarding a swift ship to cross deep waters, suddenly ascending to the real. Therefore it is said: 'A single phrase imbuing the spirit will certainly result in attaining buddhahood; two characters passing through the ear will prevent sinking for seven lifetimes.' That which is benefited is solely the person; that which is restrained is solely oneself. The distinct marks of the hundred merits jointly enter non-arising; the different streams of the ten thousand virtues together converge in equality. Now in this Mirror of the Source, it is also like this: honestly casting aside skillful means, it preaches only the unsurpassed way. Among all dharmas, one enters solely through equal contemplation. If one clings to skillful means and extensively discriminates the various vehicles, one loses the Buddha's original intent and goes against the great purpose. As the Dharmarāja-sūtra says: 'If one determines dispositions and faculties, preaching the Small Vehicle Dharma for people of the Small Vehicle and preaching the icchantika Dharma for icchantikas, this severs the Buddha-nature and destroys the Buddha's body. That preacher of the Dharma will, throughout hundreds of thousands of myriads of kalpas, fall into the various hells. Why is this? The nature of sentient beings is the dharmatā; from the beginning it has had neither increase nor decrease. Why should one distinguish medicine and illness within it?' If one understands like this, then among all dharmas, there is none that is not the Buddha-Dharma.