宗鏡錄 14.5

14.5

答。恒以非眾生為眾生。亦以非佛為佛。不礙存而恒奪。不妨壞而常成。隨緣且立眾生之名。豈有眾生可得。約體。權施法身之號。寧有諸佛可求。莫不妄徹真原。居一相而恒有。真該妄末。入五道而常空。情談則二界難通。智說乃一如易就。然後雙非雙。是即互壞互成。見諸佛於眾生身。觀眾生於佛體。仰山和尚問溈山和尚云。真佛住何處。溈山云。以思無思之妙。反靈焰之無窮。思盡還原。性相常住。事理不二真佛如如。斯則無住無離。能見真佛。履平等道矣。故云六道之道。離善之惡。離惡之善。二乘之道。離漏之無漏。菩薩之道。離邊之中。諸佛之道。無離無至。何以故。一切諸法即是佛道故。所以先德云。夫大道唯心。即心是佛。只依一心而修。即是根本之智。亦是無分別智。即能分別。無窮。自具一切智故。不同起心遍計。故知凡有心者。悉皆成佛。如今行是佛行。坐是佛坐。語是佛語。默是佛默。所以云阿鼻依正。常處極聖之自心。諸佛法身。不離下凡之一念。此非分得。可謂全收。以不信故。決定為凡。以明了故。舊來成佛。然成佛之義。約性虛玄。隨相對機。即有多種。如華嚴演義云。隨門不同。種種有異。門唯有多。且略分四。一約性。即一真法界。二約相。即無盡事法。三性相交徹。顯此二門。不即不離。四以性融相。德用重重。初約體門者。

Answer: 'One constantly takes non-sentient beings as sentient beings, and also takes non-Buddhas as Buddhas. Without hindering existence, it constantly negates; without impeding destruction, it is ever established. According with conditions, the designation of "sentient beings" is provisionally set up; how could there be sentient beings that can be obtained? In terms of substance, the name "dharmakāya" is expediently applied; how could there be Buddhas to be sought? In all cases, delusion penetrates the true source, residing in the single characteristic yet constantly existing; truth subsumes the extremities of delusion, entering the five paths yet ever empty. If discussed through sentiments, the two realms are difficult to bridge; if spoken through wisdom, the single suchness is easily accomplished. Then, doubly negating and doubly affirming, they mutually destroy and mutually establish each other. One sees the Buddhas within the bodies of sentient beings, and contemplates sentient beings within the Buddha-substance. The Venerable Yangshan asked the Venerable Guishan: "Where does the true Buddha abide?" Guishan said: "By the subtlety of thinking of non-thinking, revert to the inexhaustibility of the spiritual flame. When thought is exhausted and one returns to the source, nature and characteristics are ever-abiding, phenomena and principle are non-dual, and the true Buddha is thus." This, then, without abiding and without departing, is being able to see the true Buddha and tread the path of equality. Therefore it is said: The path of the six paths is evil detached from good and good detached from evil; the path of the two vehicles is the uncontaminated detached from the contaminated; the path of the bodhisattva is the middle detached from extremes; the path of all Buddhas is without departure and without arrival. Why is this? Because all phenomena are themselves the Buddha-path. Therefore a former worthy said: "The Great Way is citta alone; citta itself is Buddha. Cultivating solely in reliance upon the one mind is the fundamental wisdom and is also non-conceptual wisdom. It can discriminate inexhaustibly, inherently possessing all wisdom; hence it differs from arousing thoughts of pervasive discrimination." Thus we know that all who have citta will all become Buddhas. Just as now: walking is Buddha-walking, sitting is Buddha-sitting, speaking is Buddha-speech, silence is Buddha-silence. Therefore it is said: The circumstances and persons of Avīci constantly reside in the supreme sage's own citta; the dharmakāya of all Buddhas is never separate from a single thought of the ordinary worldling below. This is not partial attainment; it can be called complete containment. Because of lack of faith, one is definitively a worldling; because of clear realization, one has become Buddha from the past. However, the meaning of becoming Buddha is subtle and profound in terms of nature; adapting to characteristics and capacities, there are many kinds. As the Huayan yanyi says: "Differing according to the gates, there are various distinctions. Although the gates are numerous, they are provisionally divided into four: first, in terms of nature, namely the one true dharmadhātu; second, in terms of characteristics, namely inexhaustible phenomenal phenomena; third, nature and characteristics mutually interpenetrating, revealing that these two gates are neither identical nor separate; fourth, using nature to dissolve characteristics, virtuous functions are manifold." First, as for the gate of substance:'