宗鏡錄 15.3.3

15.3.3

驗體仍迷。 故相似位。 成六根遍照。 照分十界各具灼然。 豈六根淨人。 謂十定十。 分真垂跡。 十界亦然。 乃至果成。 等彼百界。 故須初心。 而遮而照。 照故三千恒具。 遮故法爾空中。 終日雙亡。 終日雙照。 不動此念。 遍應無方。 隨感而施。 淨穢斯泯。 亡淨穢故。 以空以中。 仍由空中。 轉染為淨。 由了染淨。 空中自亡。 此以因果不二門成。 六依正不二門者。 已證遮那。 一體不二。 良由無始。 一念三千。 以三千中。 生陰二千為正。 國土一千屬依。 依正既居一心。 一心豈分能所。 雖無能所。 依正宛然。 是則理性名字觀行。 已有不二依正之相。 故使自他。 因果相攝。 但眾生在理。 果雖未辦。 一切莫非遮那妙境。 然應復了。 諸佛法體。 非遍而遍。 眾生理性。 非局而局。 始。 終不改。 大小無妨。 因果理同。 依正何別。 故淨穢之土。 勝劣之身。 塵身與法身量同。 塵國與寂光無異。 是則一一塵剎一切剎。 一一塵身一切身。 廣狹勝劣難思議。 淨穢方所無窮盡。 若非三千空假中。 安能成茲自在用。 如是方知生佛等。 彼此事理互相收。 此以染淨不二門成。 七自他不二門者。 隨機利他。 事乃憑本。 本為一性。 具足自他。 方至果位。 自即益他。 如理性三德三諦。 三千。 自行。 唯在空中。 利他三千赴物。 物機無量。 不出三千。 能應雖多。 不出十界。 十界轉現。 不出一念。 土土互生。 不出寂光。 眾生由理具三千故能感。 諸佛由三千理滿故能應。 應遍機遍。 欣赴不差。 不然。 豈能如鏡現像。 鏡有現像之理。 形有生像之性。 若一形對不能現像。 則理鏡有窮。 形事未通。 若與鏡像隔。 則容有是理。 無有形對而不像者。 若鏡未現像。 由塵所遮。 去塵由人磨。 現像非關磨者。 以喻觀法。 大旨可知。 應知理雖自他具足。 必籍緣了為利他功。 復由緣了與性一合。 方能稱性施設萬端。 則不起自性。 化無方所。 此由依正不二門成。 八三業不二門者。 於化他門。 事分三密。 隨順物理得名。 不同。 心輪鑒機。 二輪設化。 現身說法。 未曾毫差。 在身分於真應。 在法分於權實。 二身若異。 何故乃云即是法身。 二說若乖。 何故乃云皆成佛道。 若唯法身。 應無垂世。 若唯佛道。 誰施三乘。 身尚無身。 說必非說。 身口平等。 等彼意輪。 心色一如。 不謀而化。 常冥至極。 稱物施為。 豈非百界一心。 界界無非三業。 界尚一念。 三業豈殊。 果用無虧。 因必稱果。 若信因果。 方知三密有本。 百界三業。 俱空假中。 故使稱宜遍赴為果。 一一應色。 一一言音。 無不百界。 三業具足。 化復作化。 斯之謂歟。 故一念凡心。 已有理性三密相海。 一塵報色。 同在本理毘盧遮那。 方乃名為三無差別。 此以自他不二門成。 九明權實不二門者。 平等大慧。 常鑑法界。 亦由理性。 九權一實。 實復九界。 權亦復然。 權實相冥。 百界一念。 亦不可分別。 任運常然。 至果。 乃由契本一理。 非權非實。 而權而實。 此即如前。 心輪自在。 致令身口。 赴權實機。 三業一念。 無乖權實。 不動而施。 豈應隔異。 對說。 即以權實立稱。 在身。 則以真應為名。 三業理同。 權實冥合。 此以三業不二門成。 十受潤不二門者。 物理本來。 性具權實。 無始熏習。 或權或實。 權實由熏。 理恒平等。 遇時成習。 願行所資。 若無本因。 熏亦徒設。 遇熏自異。 非由性殊。 性雖無殊。 必藉幻發。 幻機幻感。 幻應幻赴。 能化所化。 並非權實。 然由生具非權非實。 成權實機。 佛亦果具非權非實。

If one examines substance but remains deluded, therefore in the stage of resemblance, illumination throughout the six sense faculties is achieved. The illumination differentiates the ten realms, each clearly endowed. How could a person of pure six sense faculties claim that the ten are rigidly fixed as ten? When partial reality descends as trace manifestations, the ten realms are also like this. Up to the point where the fruit is completed, it equals those hundred realms. Therefore, the initial mind must both negate and illuminate. Because it illuminates, the three thousand are constantly endowed; because it negates, naturally within emptiness and the middle, all day long both are extinguished, and all day long both illuminate. Without moving this thought, it responds everywhere without fixed direction. Bestowed in accordance with capacities, purity and impurity are both dissolved. Because purity and impurity are dissolved, [one acts] through emptiness and through the middle. Still, relying on emptiness and the middle, defilement is transformed into purity. Through comprehending defilement and purity, emptiness and the middle dissolve of themselves. This is established by the gate of the non-duality of cause and effect. Sixth is the gate of the non-duality of dependent and primary [retribution]. Having realized Vairocana, the one substance is non-dual. This is truly because from beginningless time, a single thought is the three thousand. Within the three thousand, the two thousand of sentient beings and the [five] skandhas are the primary, while the one thousand of the realm of the physical environment belongs to the dependent. Since dependent and primary both reside in the one mind, how could the one mind divide into subject and object? Although there is neither subject nor object, dependent and primary are clearly distinct. Thus, in the stages of inherent principle, nominal understanding, and contemplative practice, there are already the characteristics of non-dual dependent and primary. Consequently, self and other, cause and effect, mutually subsume one another. Sentient beings merely abide in principle: although their fruit is not yet accomplished, nothing is other than Vairocana’s wonderful realm. However, one should further comprehend that the Dharma-substance of all buddhas is omnipresent without being omnipresent; the inherent principle of sentient beings is confined without being confined. Beginning and end never change; great and small do not obstruct each other. Cause and effect are identical in principle; how could dependent and primary differ? Therefore, between pure and impure lands, superior and inferior bodies: the dust-particle body has the same measure as the dharmakāya; the dust-particle realm is no different from the [Land of] Eternally Quiescent Light. Thus, each single dust-particle land is all lands; each single dust-particle body is all bodies. Broad and narrow, superior and inferior, are inconceivable; the locations of pure and impure are inexhaustible. If it were not for the three thousand being identical to emptiness, the provisional, and the middle, how could such sovereign function be accomplished? In this way one finally knows that sentient beings and buddhas are equal, and that their phenomena and principle mutually contain one another. This is established by the gate of the non-duality of defilement and purity. Seventh is the gate of the non-duality of self and other. Benefiting others according to their capacities is an affair that relies on the root. The root is the one nature, fully endowed with self and other. Only when reaching the fruit stage does benefiting oneself become benefiting others, just as the three virtues and three truths of inherent principle are the three thousand. One's own practice resides solely in emptiness and the middle. Benefiting others adapts the three thousand to sentient beings. The capacities of beings are measureless, yet do not go beyond the three thousand; though the capable responses are manifold, they do not go beyond the ten realms. The transformed manifestations of the ten realms do not go beyond a single thought; lands giving rise to one another do not go beyond the Quiescent Light. Because sentient beings are endowed in principle with the three thousand, they are able to elicit a response; because all buddhas are fulfilled in the principle of the three thousand, they are able to respond. The response is omnipresent, the capacity is omnipresent; yearning and responding never fail to correspond. Were it not so, how could it be like a mirror reflecting images? The mirror possesses the principle of reflecting images; the form possesses the nature of generating images. If confronting a form it could not reflect the image, then the mirror of principle would be limited, and the phenomenon of form obstructed. If there were a barrier between mirror and image, then such a principle might be admissible; but there is no confronting form that is not reflected. If the mirror has not yet reflected an image, it is because it is obstructed by dust; removing the dust relies on someone polishing it, yet the reflection of images does not pertain to the polisher. Using this metaphor to contemplate the Dharma, the main purport can be known. One should know that although principle is fully endowed with self and other, it must rely on conditioning and revealing [causes] to achieve the merit of benefiting others. Furthermore, only when conditioning and revealing unite into one with the nature can one devise myriad means in accord with the nature. Then, without giving rise to one's own nature, conversion has no fixed direction. This is established by the gate of the non-duality of dependent and primary [retribution]. Eighth is the gate of the non-duality of the three karmas. In the gate of transforming others, phenomena are divided into the three mysteries; their names differ according to their following worldly principles. The wheel of mind examines capacities; the two wheels [of body and speech] establish transformations. Manifesting the body and expounding the Dharma never err by a hairsbreadth. In the body, they are divided into true and responsive; in the Dharma, they are divided into provisional and real. If the two bodies were different, why is it said that [the responsive body] is the dharmakāya? If the two teachings were contradictory, why is it said that all achieve the Buddha Way? If there were only the dharmakāya, there would be no descent into the world; if there were only the Buddha Way, who would bestow the three vehicles? The body is fundamentally without body; the preaching is fundamentally non-preaching. Body and speech are equal, equal to that wheel of intention. Mind and matter are as one; without contrivance, transformation occurs. Constantly merged with the ultimate, it acts in accordance with things. Is it not that the hundred realms are the one mind, and each realm is none other than the three karmas? If a realm is but a single thought, how could the three karmas differ? The function of the fruit has no deficiency, and the cause must correspond to the fruit. If one has faith in cause and effect, only then does one know that the three mysteries have their root. The three karmas of the hundred realms are all emptiness, the provisional, and the middle; thus, adapting appropriately and responding everywhere constitutes the fruit. Each single responsive form and each single spoken sound are completely endowed with the hundred realms and the three karmas. Transformations again performing transformations—is this not what is meant? Therefore, in a single thought of the ordinary mind, the ocean of characteristics of the three mysteries of inherent principle is already present. A single dust-particle of retribution matter is equally within Vairocana of fundamental principle. Only then is it called the three being without distinction. This is established by the gate of the non-duality of self and other. Ninth is clarifying the gate of the non-duality of the provisional and the real. The great equal wisdom constantly illumines the dharmadhātu; this is also because inherent principle has nine provisional and one real. The real again has nine realms, and the provisional is likewise. The provisional and the real mutually merge; the hundred realms are a single thought, nor can they be differentiated, spontaneously and constantly so. Reaching the fruit, it accords with the fundamental single principle: neither provisional nor real, yet both provisional and real. This is just as before: the wheel of mind is sovereign, causing body and speech to adapt to the capacities of the provisional and real. The three karmas and the single thought do not contradict the provisional and the real. Bestowed without moving, how could there be separation or difference? With respect to preaching, the designations of provisional and real are established; with respect to the body, the names of true and responsive are used. The principle of the three karmas is identical, and the provisional and the real merge in harmony. This is established by the gate of the non-duality of the three karmas. Tenth is the gate of the non-duality of receiving moisture. The principle of things is originally endowed by nature with the provisional and the real. Through beginningless perfuming, it is either provisional or real. The provisional and real derive from perfuming, yet principle is ever equal. Meeting conditions, it forms habits, sustained by vows and practices. If there were no fundamental cause, perfuming would also be established in vain. Meeting perfuming, differences arise naturally, not because nature differs. Although nature does not differ, it must rely on illusory arising: illusory capacities and illusory resonance, illusory responses and illusory arrivals. That which transforms and that which is transformed are both neither provisional nor real. Yet, because sentient beings are endowed with the neither-provisional-nor-real, they become capacities for the provisional and real; the Buddha also in the fruit is endowed with the neither-provisional-nor-real.