宗鏡錄 16.11

16.11

答。為復學一乘實法。為復趣五性權機。此論自證法門。非述化儀方便。且楞伽經說有四佛。一化佛。二報生佛。三如如佛。四智慧佛。隨機赴感。名之為化。酬其往因。名之為報。本覺顯照。名為智慧。理體無二。故曰如如。華嚴經明十種佛。所謂於安住世間成正覺佛。無著見。願佛。出生見。業報佛。深信見。住持佛。隨順見。涅槃佛。深入見。法界佛。普至見。心佛。安住見。三昧佛。無量無依見。本性佛。明了見。隨樂佛。普授見。又佛總具十身。一眾生身。二國土身。三業報身。四聲聞身。五緣覺身。六菩薩身。七如來身。八智身。九法身。十虛空身。若別依五教。隨教不定。一小乘教。有二身佛。一生身。二法身。二大乘初教。有三身佛。一法身。二應身。三化身。三終教。有四身佛。一理性身。二法身。三報身。四應化身。四頓教。唯一佛身。一實性佛。五一乘圓教。有十身佛。又約性成佛。五教差別不同。小乘唯悉達一人為佛性。初教半成半不成。以有性無性分故為佛。終教凡有心者。當得作佛。除草木等。頓教無佛無性。離言說相為佛。圓教無所不有佛性。以三種世間皆是為佛。若三種世間。皆是為佛者。則內外心境。無非佛矣。又約心成佛。小乘以善心修所得為佛。初教心性為佛。終教以心相性泯為佛。頓教心本不生為佛。圓教以心無礙無盡為佛。又天台明四教佛。一藏教佛。二通教佛。三別教佛。四圓教佛。若以如如佛。心佛。本性佛。誰人不具。若以國土身。法身。虛空身。何法不圓。則處處而皆是寶坊。丘陵誰立。念念而咸成正覺。妄想何分。如盲者不覩光明。非朝陽夕魄之過咎。似小果不聞圓頓。豈佛心妙旨之親疎。但以法弱由於根微。道廣在乎量大。淺機自感。妙有證作無常。薄福所宜。珍寶化為瓦礫。空迷己眼。錯認他身。分實際以千差。致化儀之百變。如大方等無想經云。爾時佛告大雲密藏菩薩言。善男子。汝今當燃大智慧燈。破諸眾生。狂愚黑闇。若言如來。真實出生輸頭檀舍。出家學道。修習苦行。壞魔兵眾。坐於道場。成菩提道。當知是人。即是謗佛。寧當斷首。拔出其舌。終不出此虛妄之言。何以故。非是善解如來祕密語故。又大涅槃經云。若言釋迦如來。從兜率天。降神母胎。乃至八相成道。此是聲聞曲見。故云為劣解眾生。母胎出現。是以入此宗鏡。出語無過。舉念皆真。若未到斯門。說是成非。攝心猶錯。如圓覺經云。動念之與息念。皆歸迷悶。信心銘云。不識玄旨。徒勞念淨融大師云。悟此宗人。道佛不是亦得。若未信者。設念佛亦成妄語。故知不達宗鏡。凡有見解。盡成謗佛謗法謗僧。任萬慮千思。未有相應之日。纔了此旨。自然一念無差。所以華嚴論云。從初發心十住之首。以三昧力。頓印三界。三世一際。諸法一味。解脫涅槃。常寂滅味。更無始終。因果一際。諸性一性。諸智一智。諸相一相。諸行一行。三世一念。一念三世。乃至十世。如是等法。自在無礙。此經法門。無始無終。名為常轉法輪。是故此經教門。依本安立。以備大根。依本一際。不立始終。為非虛妄見故。入一總得餘。為法界一際故。不同權學。見未盡故。入餘總得一。為法界體無礙故。如圓珠無方。如明鏡頓照。如虛空無隔。如響無依。如影不礙。如化人所生。此法門者。是該括始終一際。圓滿無礙。無成無壞。無出無沒。常轉法輪。若人了得此法門者。佛智。自然智。無師智。之所現前。為此法無出沒故。還以自然無出沒智。而自能得之。非情繫思量之所能。得也。一切權教法門。總在其中。一時而說。為諸權教。不出法界。無三世故。各依自見。無量差殊。此一乘教。是始成正覺時說。若依情。是最初成佛時說。若依智。無始終說。故知成佛說法。不離一念。如華嚴經中。毘目仙人。執善財手。即時善財。自見其身。往十方十佛剎微塵數世界中。到十佛剎微塵數諸佛所。見彼佛剎。及其眾會。諸佛相好。種種莊嚴。乃至或經。百千億不可說不可說佛剎微塵數劫。乃至時彼仙人。放善財手。善財童子。即自見身。還在本處。是知不動本位之地。而身遍十方。未離一念之中。而時經億劫。本位不動。遠近之剎歷然。一念靡移。延促之時宛爾。不依宗鏡。何以消文。萬法冥歸。終無別旨。

Answer: Are you studying the true teaching of the One Vehicle, or are you aiming at the provisional capacities of the five natures? Here we discuss the teaching of personal realization, not the skillful means of the forms of conversion. Furthermore, the Laṅkāvatārasūtra speaks of four buddhas: first, the transformation buddha; second, the retribution-born buddha; third, the suchness buddha; fourth, the wisdom buddha. Responding to capacities and answering receptivity is called 'transformation'. Requiting past causes is called 'retribution'. The fundamental awakening manifesting in illumination is called 'wisdom'. The substance of principle being non-dual is called 'suchness'. The Avataṃsaka-sūtra explains ten kinds of buddhas, namely: regarding the Buddha who abides in the world and achieves perfect awakening, he is seen without attachment; regarding the Vow Buddha, he is seen in birth; regarding the Karmic Retribution Buddha, he is seen in deep faith; regarding the Upholding Buddha, he is seen in accord; regarding the Nirvāṇa Buddha, he is seen in deep entry; regarding the Dharmadhātu Buddha, he is seen in universal pervasion; regarding the Mind Buddha, he is seen in abiding; regarding the Samādhi Buddha, he is seen as immeasurable and unreliant; regarding the Fundamental Nature Buddha, he is seen with clear understanding; regarding the Accordance-with-Joy Buddha, he is seen in universal bestowal. Moreover, the Buddha completely possesses ten bodies: first, the sentient-being body; second, the land body; third, the karmic retribution body; fourth, the śrāvaka body; fifth, the pratyekabuddha body; sixth, the bodhisattva body; seventh, the tathāgata body; eighth, the wisdom body; ninth, the dharma body; tenth, the space body. If classified separately according to the Five Teachings, it is indeterminate according to the teaching: First, the Hīnayāna teaching has a Buddha of two bodies: 1. the birth body, 2. the dharma body. Second, the Initial Teaching of the Mahāyāna has a Buddha of three bodies: 1. the dharma body, 2. the response body, 3. the transformation body. Third, the Final Teaching has a Buddha of four bodies: 1. the principle-nature body, 2. the dharma body, 3. the retribution body, 4. the response-transformation body. Fourth, the Sudden Teaching has only one Buddha body: 1. the Buddha of true nature. Fifth, the Perfect Teaching of the One Vehicle has a Buddha of ten bodies. Furthermore, in terms of becoming a buddha through nature, the five teachings have different distinctions: In the Hīnayāna, only the one person Siddhārtha has the buddha-nature. In the Initial Teaching, half succeed and half do not, because buddhahood is defined by the division between having nature and lacking nature. In the Final Teaching, all who have minds will attain buddhahood, excluding grass, trees, and the like. In the Sudden Teaching, there is neither buddha nor nature; transcending verbal characteristics is Buddha. In the Perfect Teaching, there is nowhere that does not have buddha-nature, because all three kinds of worlds are the Buddha. If all three kinds of worlds are the Buddha, then internal and external mind and objects are nothing other than the Buddha. Furthermore, in terms of becoming a buddha through the mind: in the Hīnayāna, what is obtained through cultivating a wholesome mind is the Buddha; in the Initial Teaching, the mind-nature is the Buddha; in the Final Teaching, the cessation of mental characteristics and nature is the Buddha; in the Sudden Teaching, the mind being fundamentally unborn is the Buddha; in the Perfect Teaching, the mind being unobstructed and inexhaustible is the Buddha. Furthermore, Tiantai clarifies the buddhas of the four teachings: 1. the Buddha of the Tripiṭaka Teaching, 2. the Buddha of the Shared Teaching, 3. the Buddha of the Separate Teaching, 4. the Buddha of the Perfect Teaching. If taking the Suchness Buddha, the Mind Buddha, and the Fundamental Nature Buddha, who is not endowed with them? If taking the Land Body, the Dharma Body, and the Space Body, what dharma is not fully complete? Then every place is a jeweled dwelling—who erects hills and mounds? In every thought-moment all achieve perfect awakening—how could deluded thoughts be differentiated? Just as a blind person not seeing light is not the fault of the morning sun or the evening moon, and just as the lesser fruit not hearing the perfect and sudden [teaching] is not a matter of the closeness or distance of the wondrous intent of the Buddha's mind, it is only that the weakness of the Dharma is due to slightness of capacity, and the vastness of the Path depends on greatness of scope. When shallow capacities perceive by themselves, wondrous existence is realized as impermanence; suited to meager merit, precious jewels turn into tiles and rubble. Vainly deluding one's own eyes, one mistakenly identifies another's body, dividing the ultimate reality into a thousand differences, causing a hundred variations in the forms of conversion. As the Mahāvaipulya Mahāmegha Sūtra states: 'At that time the Buddha said to Mahāmeghagarbha Bodhisattva: "Good man, you must now light the great lamp of wisdom to destroy the mad, foolish darkness of sentient beings. If anyone says that the Tathāgata was truly born in Śuddhodana's palace, left home to study the Path, practiced austerities, defeated the hosts of Māra's army, sat at the bodhimaṇḍa, and realized the path of bodhi, you should know that this person slanders the Buddha. Better to have one's head cut off and one's tongue pulled out than ever to utter such false words. Why is this? Because he does not skillfully understand the Tathāgata's secret words."' Furthermore, the Mahāparinirvāṇa-sūtra states: 'If one says that the Tathāgata Śākyamuni descended in spirit from the Tuṣita heaven into his mother's womb, and so on up to the eight aspects of achieving the Path, this is the crooked view of the śrāvakas. Hence it is said that for sentient beings of inferior understanding, he appeared from a mother's womb.' Therefore, upon entering this Mirror of the Source, uttered words are free from error, and arising thoughts are all true. If one has not reached this gate, asserting what is right turns into wrong, and collecting the mind is still mistaken. As the Perfect Enlightenment Sūtra states: 'Both moving thought and stilling thought return to confusion and stupor.' The Xinxin ming states: 'Without knowing the profound intent, one toils in vain striving for mental purity.' Master Rong said: 'For one who has awakened to this source, saying that the Buddha is not [a buddha] is also permissible; for one who has not yet believed, even reciting the Buddha's name turns into false speech.' Therefore we know that without penetrating the Mirror of the Source, whatever views one holds all become slandering the Buddha, slandering the Dharma, and slandering the Saṅgha. Though one ponders ten thousand times and reflects a thousand ways, there will never be a day of accord. The moment one understands this principle, naturally in a single thought-moment there is no error. Therefore the Treatise on the Avataṃsaka states: 'From the initial arousal of the mind, at the head of the ten abodes, by the power of samādhi one suddenly seals the three realms. The three times are of one limit, all dharmas are of one taste, and liberation and nirvāṇa are of the ever-quiescent taste. There is no longer any beginning or end; cause and fruit are of one limit; all natures are of one nature; all wisdoms are of one wisdom; all characteristics are of one characteristic; all practices are of one practice; the three times are one thought-moment, and one thought-moment is the three times, and even the ten times. Dharmas such as these are sovereign and unobstructed. The dharma-gate of this sūtra has no beginning and no end, and is called the constantly turning wheel of the Dharma. Therefore, the teaching-gate of this sūtra is established according to the root so as to provide for great faculties. Relying on the root as one limit, it does not establish beginning and end, because it is not a deluded view. Entering one, one totally obtains the rest, because the dharmadhātu is of one limit. It is not like provisional learning where the vision is not yet exhausted. Entering the rest, one totally obtains the one, because the substance of the dharmadhātu is unobstructed. It is like a round pearl without corners, like a bright mirror illuminating suddenly, like empty space without division, like an echo without reliance, like a shadow without obstruction, like the creations of a phantom person. This dharma-gate encompasses beginning and end in one limit, is completely round and unobstructed, without production or destruction, without arising or vanishing—the constantly turning wheel of the Dharma. If a person can understand this dharma-gate, Buddha-wisdom, spontaneous wisdom, and teacherless wisdom will manifest before him. Because this dharma has no arising or vanishing, one can also attain it oneself only through spontaneous, non-arising and non-vanishing wisdom; it is not what can be attained by emotional attachment and conceptual calculation. All provisional teachings and dharma-gates are entirely included within it and expounded at one time, because the various provisional teachings do not depart from the dharmadhātu and have no three times; each relying on its own view, there are immeasurable differences. This One Vehicle teaching was expounded when he first achieved perfect awakening. If according to feeling, it was expounded when he first became a buddha; if according to wisdom, it is expounded without beginning or end. Thus we know that becoming a buddha and expounding the Dharma do not depart from a single thought-moment. As in the Avataṃsaka-sūtra, when the ṛṣi Vairaṃbhya took Sudhana's hand, immediately Sudhana saw his own body go to worlds numbering the atoms in ten buddha-lands in the ten directions, arriving before buddhas numbering the atoms in ten buddha-lands, seeing those buddha-lands and their assemblies, the buddhas' major and minor marks, and manifold adornments, and so on, even passing through kalpas numbering the atoms in hundreds of thousands of koṭis of ineffable-ineffable buddha-lands. And so on, until that ṛṣi released Sudhana's hand, and the youth Sudhana immediately saw his own body back in its original place. Thus we know that without moving from the place of one's original position, one's body pervades the ten directions; without departing from within a single thought-moment, eons numbering billions pass. The original position is unmoved, yet distant and near lands are distinct; a single thought-moment does not shift, yet periods of expansion and contraction are clearly apparent. If not relying on the Mirror of the Source, how could one interpret the text? The ten thousand dharmas subtly return [here], ultimately without any other intent.'