宗鏡錄 14.3.3

14.3.3

此三菩薩。 善解假名故。 作是說故。 知但是凡聖諸法。 皆是假名。 從心建立。 若能了達一切平等。 即知凡聖諸法。 不出假名。 假名不出真如之性。 如大般若經云。 爾時善現。 告欲色界諸天眾言。 汝諸天眾。 說我善現。 佛真弟子。 隨如來生。 云何善現隨如來生。 謂隨如來真如生故。 所以者何。 如來真如。 無來無去。 善現真如。 亦無來無去。 故說善現隨如來生。 如來真如。 即一切法真如。 一切法真如。 即如來真如。 如是真如。 無真如性。 亦無不真如性。 善現真如。 亦復如是。 故說善現隨如來生。 釋曰。 若如來真如。 即一切法真如者。 非獨善現隨如來生。 乃至一切法界眾生。 悉隨如來生。 何者。 以如來真如。 即自真如故。 如是真如無真如性者。 以此真如。 是言說中極。 亦不可立。 故云。 喚作如如。 早是變也。 既無真如之性。 亦無非真如之性。 如是了達。 方為究竟真如矣。 雁腋經云。 爾時舍利弗。 問諸比丘言。 大德。 何緣說如是語。 我今始於六師出家。 諸比丘言。 大德舍利弗。 從今已往。 六師諸佛。 等同一相。 無增無減。 大德舍利弗。 我等今知。 諸師不異。 於出家中。 無所分別。 故言出家。 舍利弗言。 大德。 何緣說言。 從今佛非我尊。 諸比丘言。 大德舍利弗。 我從今往。 自然明了。 熾然明了。 不假餘明。 我自歸依。 非餘歸依。 自歸自尊。 是故說言。 佛非我尊。 何以故。 我不離佛。 佛不離我。 乃至舍利弗言。 大德何故。 說。 從今往。 說無有業。 諸比丘言。 大德舍利弗。 我從今往。 知一切說。 究竟涅槃。 是中無有調伏。 無非調伏。 以是故言。 我說無業。 如來藏經云。 世尊。 告金剛慧言。 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。 善男子。 一切眾生。 雖在諸趣。 煩惱身中有如來藏。 常無染污。 德相備足。 如我無異。 楞伽經云。 如來藏自性清淨。 轉三十二相。 入於一切眾生身中。 華嚴入法界品中。 鞞瑟胝羅居士。 得菩薩解脫不般涅槃際法門。 常供養栴檀座佛塔。 告善財言。 我開栴檀座如來塔門時。 得三昧。 名佛種無盡。 善男子。 我念念中入此三昧。 念念得知一切無量殊勝之事。 乃至善男子。 我唯得此菩薩所得不般涅槃際解脫。 如諸菩薩摩訶薩。 以一念智。 普知三世。 一念遍入。 一切三昧。 如來智日恒照其心。 於一切法。 無有分別。 了一切佛。 悉皆平等。 如來及我。 一切眾生。 等無有二。 知一切法。 自性清淨。 無有思慮。 無有動轉。 而能普入一切世間離諸分別。 住佛法印。 悉能開悟法界眾生。 又頌云。 如心境界無有量。 諸佛境界亦復然。 如心境界從意生。 佛境如是應觀察。 法華經云。 如是我成佛已來。 甚大久遠。 壽命無量。 阿僧祇劫。 常住不滅。 眾有疑云。 成道既久。 常此教化。 中間所有。 然燈毘婆沙尸棄等佛。 成道入滅。 說法度眾生。 復是誰耶。 古釋云。 於是中間說然燈佛等。 成道入滅。 如是皆以智慧方便。 善巧分別。 說於他佛。 非離我身。 別有彼佛。 金剛經論云。 眾生身內有佛亦非密。 身外有亦非密。 乃至非身內。 非身外有。 非非內。 非非外有。 並非密也。 眾生即是。 故名為密。 寶藏論云。 不遣一法。 不得一法。 不修一法。 不證一法。 性淨天真可謂大道乎。 真一是以遍觀天下。 莫非真人。 孰得此理。 同其一倫。 台教云。 只觀十法界眾生。 即是佛。 十法界。 眾生陰佛陰。 無毫芥之殊。 三世佛事。 眾生四儀。

These three bodhisattvas spoke thus because they thoroughly understood provisional designations. Hence we know that all phenomena, mundane and transmundane, are merely provisional designations established from citta. If one can thoroughly realize that all are equal, one will know that all phenomena, mundane and transmundane, do not exceed provisional designations, and provisional designations do not exceed the nature of tathatā. As the *Mahāprajñāpāramitāsūtra* says: "At that time Subhūti (Shanxian) addressed the host of devas of the desire and form realms, saying: 'All you devas say that I, Subhūti, am a true disciple of the Buddha who is born following the Tathāgata. Why is Subhūti born following the Tathāgata? It is because he is born following the tathatā of the Tathāgata. Why is that? The tathatā of the Tathāgata has no coming and no going; Subhūti's tathatā also has no coming and no going. Therefore it is said that Subhūti is born following the Tathāgata. The tathatā of the Tathāgata is just the tathatā of all phenomena; the tathatā of all phenomena is just the tathatā of the Tathāgata. Such tathatā has no nature of tathatā, nor does it have any nature of non-tathatā. Subhūti's tathatā is also like this. Therefore it is said that Subhūti is born following the Tathāgata.'" In explanation: If the tathatā of the Tathāgata is just the tathatā of all phenomena, then it is not Subhūti alone who is born following the Tathāgata; even all sentient beings of the dharmadhātu are all born following the Tathāgata. Why? Because the tathatā of the Tathāgata is just one's own tathatā. That "such tathatā has no nature of tathatā" is because this tathatā is the ultimate within conventional speech and cannot be posited either. Thus it is said: "To call it 'thusness' (ruru) is already an alteration." Since there is no nature of tathatā, neither is there any nature of non-tathatā. Thoroughly realizing this, one attains the ultimate tathatā. The *Yanyi jing* says: "At that time Śāriputra asked the monks, 'Venerables, for what reason do you speak such words as: "Only now have I gone forth under the six teachers"?' The monks said: 'Venerable Śāriputra, from now on, the six teachers and all Buddhas are equally of one characteristic, with neither increase nor decrease. Venerable Śāriputra, we now know that all teachers are not different; in going forth there is nothing to distinguish, therefore we speak of going forth.' Śāriputra said: 'Venerables, for what reason do you say: "From now on, the Buddha is not my venerated one"?' The monks said: 'Venerable Śāriputra, from now on, I am naturally bright, blazing with clarity, not relying on any other illumination. I take refuge in myself, not taking refuge in anything else; taking refuge in oneself is one's own veneration, therefore we say: "The Buddha is not my venerated one." Why is that? I am not apart from the Buddha; the Buddha is not apart from me.' Up to Śāriputra saying: 'Venerables, why do you say that from now on you speak of there being no karma?' The monks said: 'Venerable Śāriputra, from now on, we know that all discourse is ultimate nirvāṇa. Therein there is no taming and no non-taming. For this reason we say: "I speak of there being no karma."'" The *Tathāgatagarbhasūtra* says: "The World-Honoured One addressed Vajramati, saying: 'Good son, with the Buddha-eye I observe that within the kleśas of desire, anger, and delusion of all sentient beings, there is the Tathāgata's knowledge, the Tathāgata's eye, and the Tathāgata's body, seated cross-legged, dignified and unmoving. Good son, although all sentient beings are in the various destinies, within their bodies of kleśa there is the tathāgatagarbha, constantly undefiled, complete with virtuous characteristics, no different from me.'" The *Laṅkāvatārasūtra* says: "The tathāgatagarbha is pure by its own nature, transforms into the thirty-two characteristics, and enters into the bodies of all sentient beings." In the 'Entry into the Dharmadhātu' chapter of the *Huayan jing*, the householder Veṣṭhila, having attained the bodhisattva liberation of the dharma gate of the limit of non-parinirvāṇa and constantly making offerings to the Buddha-stūpa of the Candana Seat, addressed Sudhana, saying: "When I opened the gate of the stūpa of the Candana Seat Tathāgata, I attained the samādhi named Inexhaustible Lineage of the Buddhas. Good son, thought-moment after thought-moment I enter this samādhi, and thought-moment after thought-moment I am able to know all immeasurable and extraordinary matters... up to: Good son, I have only attained this liberation of the limit of non-parinirvāṇa attained by bodhisattvas. As for the bodhisattva mahāsattvas, with the wisdom of a single thought-moment they universally know the three times; in a single thought-moment they universally enter all samādhis; the sun of the Tathāgata's wisdom constantly illuminates their minds; regarding all phenomena they have no discrimination; they understand that all Buddhas are entirely equal; the Tathāgata and I and all sentient beings are equal and without duality; they know that all phenomena are pure by their own nature, without mentation and without movement or change, yet are able to universally enter into all worlds free from all discriminations, abiding in the Buddha's dharma seal, entirely able to awaken the sentient beings of the dharmadhātu." Furthermore, a verse says: "Just as the objective realm of citta has no limit, / So too is the objective realm of all Buddhas. / Just as the objective realm of citta arises from the mind, / The realm of the Buddhas should be observed in the same way." The *Lotus Sūtra* says: "Thus it is: since I attained Buddhahood, it has been extremely long, my lifespan is immeasurable asaṃkhyeya kalpas, constantly abiding and not destroyed." Some have doubts, saying: "Since he attained the Way so long ago and has constantly been teaching here, who then were the Buddhas in the interim—Dīpaṅkara, Vipaśyin, Śikhin, and the others—who attained the Way, entered extinction, and preached the Dharma to deliver sentient beings?" An ancient commentary explains: "The preaching in the interim of Dīpaṅkara and the other Buddhas attaining the Way and entering extinction—all such are skilful distinctions made through wisdom and expedient means, speaking of other Buddhas; it is not that there are those Buddhas apart from my body." A commentary on the *Diamond Sūtra* says: "That there is a Buddha inside the bodies of sentient beings is not esoteric; that there is one outside their bodies is also not esoteric; up to: that there is neither one inside their bodies nor outside their bodies, neither not-inside nor not-outside—all these are not esoteric. That sentient beings are themselves [the Buddha]—hence it is called esoteric." The *Baozang lun* says: "Not dismissing a single phenomenon, not obtaining a single phenomenon, not cultivating a single phenomenon, not realizing a single phenomenon: nature-pure and divinely genuine—can this be called the Great Way? The Genuine One therefore observes the whole world comprehensively: there is none who is not a true person. Who can grasp this principle to be of the same peerage?" The Tiantai teaching says: "Simply observe that the sentient beings of the ten dharmadhātus are themselves the Buddha. In the ten dharmadhātus, between the aggregates of sentient beings and the aggregates of the Buddha, there is not the slightest difference of a hair or a mustard seed. The Buddha activities of the three times are the four bodily postures of sentient beings."