宗鏡錄 16.13

16.13

答。隨心感現。影像不同。自業差殊。非佛有異。觀一水而俄分四等。皆自見殊。共寶器而飯色不同。非他業變。則全心是佛。全佛是心。即真如心。是法身佛。且法身無相。真性無形。形相尚無。云何差別。皆是自識。照影不同。如五百婆羅門。見灰身而起信。劬師羅長者。覩三尺而發心。無邊身菩薩。窮上界而有餘。住小聖之凡夫。觀丈六而無盡。如觀佛三昧經云。佛白父王。及勅阿難。吾今為汝。悉現具足身相。說是語已。佛從座起。令眾俱起。令觀如來。從頂順觀。至足輪相。復從足相。逆觀至頂。一一身分。分明了了。如人執鏡。自見面像。若生垢惡不善心者。若有能毀佛禁戒者。見像純黑。猶如灰人。五百釋子。但見灰人。有千比丘。見赤土色。優婆塞十六人。見黑象脚色。優婆夷二十四人。見如聚墨。比丘尼。見如白銀。優婆塞。優婆夷。有見如藍染青色。四眾悲淚。釋子拔髮碎身。自述所見。乃至佛各為說。過去宿因。致茲異色。故識論云。境隨業識轉。是故說唯心。又密跡經云。一切天人見佛色量。或如黃金白銀。諸雜寶等。乃至或見丈六。或見一里。或見十里。乃至百億。無量無邊。遍虛空中。是則名為如來身密。故知隨見不同。跡分多種。不唯見佛。觀法亦然。隨智淺深。法成高下。如大涅槃經云。十二因緣。下智觀故。得聲聞菩提。中智觀故。得緣覺菩提。上智觀故。得菩薩菩提。上上智觀故。得佛菩提。乃至八相成道。不出剎那際三昧門。隨眾生見聞。自分時分。故先德云。是故如來。於一念中。八相成道。不出剎那際者。以降生時。即是成道時。即是度人時。即是入滅時。何以故。以一切法。同時俱成故。一成一切成。華嚴經云。不離覺樹。而昇。釋天者。疏釋云。佛得菩提。智無不周。體無不在。無依無住。無去無來。然以自在即體之應。應隨體遍。緣感前後。有住有昇。閻浮有感。見在道樹。天宮有感。見昇天上。非移覺樹之佛。而昇天宮。故云不離覺樹。而昇釋殿。法慧偈云。佛子汝應觀。如來自在力。一切閻浮提。皆言佛在中。此不離也。我等今見佛。住於須彌頂。此而昇也。又古師。釋有十義。一約處相入門。以一處中。有一切處故。是此天宮等。本在樹下。故不須起。然是彼用。故說昇也。二亦約相入門。以一處。入一切處故。樹遍天中。亦不須起。欲用天宮。表法昇進。故云昇也。三由一切即一故。天在樹下。四由一即一切故。樹在天上。不起等准前。五。約佛身。謂此樹下身。即滿法界。遍一切處。則本來在彼。不待起也。機熟令見。故云昇也。是故如來。以法界身。常在此。即是在彼。六約佛自在不思議解脫。謂坐即是行住等。在此即在彼。皆非下位測量故也。七約緣起相由門。八約法性融通門。九約表示顯法門。十約成法界大會門。不思議經云。以一切佛。一切諸法。平等平等。皆同一理。如陽焰等。一切眾生。及諸如來一切佛土。皆不離想。乃至若我分別。佛即現前。若無分別。都無所見。想能作佛。離想無有。如是三界。一切諸法。皆不離心。普賢觀經云。爾時行者。聞普賢說。深解義趣。憶持不忘。日日如是。其心漸利。普賢菩薩。教其憶念十方諸佛。隨普賢教。正心正意。漸以心眼。見東方佛。身黃金色。端嚴微妙。見一佛已。復見一佛。如是漸漸遍見東方一切諸佛。心想利故。遍見十方一切諸佛。無量壽經云。諸佛如來。是法界身。入一切眾生心想中。是故汝等。心想佛時。是心即具三十二相。八十隨形好。是心作佛。是心是佛。諸佛正遍知海。從心想生。此無量壽經。為中下之機。作十六觀想。令韋提夫人等。暫現佛身。恐生外解。故有此說。是心是佛之文。令生實見。華嚴出現品云。佛子。譬如大海。其水潛流四天下地。及八十億諸小洲中。有穿鑿者。無不得水。而彼大海。不作分別。我出於水。佛智海水。亦復如是。流入一切眾生心中。若諸眾生觀察境界。修習法門。則得智慧清淨明了。而如來智。平等無二無有分別。但隨眾生心行異故。所得智慧各各不同。佛子。是為如來心相。又問明品頌云。譬如水一味。因器有差別。佛福田亦然。眾生心故異。又頌云。譬如淨明鏡。隨色而現像。佛福田如是。隨心獲眾報。起信論云。復次真如用者。謂一切諸佛。在因地時。發大慈悲。修行諸度四攝等行。觀物同己普皆救脫。盡未來際。不限劫數。如實了知自他平等。而亦不取眾生之相。以如是大方便智。滅無始無明。證本法身。任運起於不思議業。種種自在。差別作用。周遍法界真如等。而亦無有用相可得。何以故。一切如來。唯是法身。第一義諦。無有世諦。境界作用。但隨眾生見聞等故。而有種種作用不同。此用有二。一依分別事識。謂凡夫二乘心所見者。是名化身。此人不知轉識影現。見從外來。取色分限。然佛化身。無有限量。二依業識。謂諸菩薩從初發心。乃至菩薩究竟地。心所見者。名受用身。身有無量色。色有無量相。相有無量好。所住依果。亦其無量功德莊嚴。隨所應見。無量無邊。無際無斷。非於心外。如是而見。此諸功德。皆因波羅蜜等。無漏行熏。及不思議熏之所成就。具無邊喜樂功德相故。亦名報身。又凡夫等所見。是其麁用。隨六趣異。種種差別。無有無邊功德樂相。名為化身。初行菩薩。見中品用。以深信真如故。得少分見。知如來身。無去無來。無有斷絕。唯心影現。不離真如。然此菩薩猶未能離微細分別。以未入法身位故。淨心菩薩。見微細用。如是轉勝。乃至菩薩究竟地中。見之方盡。此微細用。是受用身。以有業識。見受用身。若離業識。則無可見。一切如來。皆是法身。無有彼此差別色相。互相見。故古釋云。依分別事識。謂凡夫二乘心所見者。是名化身者。凡夫二乘。未知唯識。計有外塵。即是分別事識義。今見佛身。亦謂心外。順彼事識分別計度。迷於唯心。故言從外來。不達即色是心。無有分劑。故云取色分劑不能盡知。

Answer: They are manifested in response to the citta, so the reflections differ; their own karma is varied, not that the Buddha is different. When observing the same water, four classes [of beings] suddenly differ—all are distinctions in their own seeing. Sharing a precious vessel, yet the color of the rice is not the same—it is not that another's karma transforms it. Thus the entire mind is the Buddha, and the entire Buddha is the mind; this very mind of tathatā is the dharmakāya Buddha. Moreover, the dharmakāya has no marks, and the true nature has no form. If form and marks are not even present, how could there be distinction? All are one's own vijñāna reflecting images differently. Just as five hundred brahmins gave rise to faith upon seeing a body of ashes; the elder Ghoṣila generated the mind [directed toward bodhi] upon beholding a three-foot [form]; Bodhisattva Anantakāya exhausted the upper realms and found it still remaining; and worldlings dwelling in lesser sageliness observed the sixteen-foot [body] without end. As the Guanfo sanmei jing says: 'The Buddha addressed his father, the king, and instructed Ānanda: "I shall now fully display the marks of my body for you." Having spoken these words, the Buddha arose from his seat, causing the assembly to rise together, and caused them to observe the Tathāgata, observing from the crown down to the wheel marks on the feet, and again from the foot marks up to the crown, each and every bodily part distinct and clear, like a person holding a mirror and seeing the image of their own face. If one generates an impure, evil, and unwholesome mind, or if there is someone who breaks the Buddha's prohibitions and precepts, they see the image purely black, like a person of ashes. Five hundred Śākyas saw only a person of ashes; a thousand monks saw the color of red clay; sixteen upāsakas saw the color of a black elephant's leg; twenty-four upāsikās saw it like gathered ink; nuns saw it like white silver; upāsakas and upāsikās [some] saw it like the blue-green dyed with indigo. The fourfold assembly wept in sorrow; the Śākya youths pulled their hair and struck their bodies, recounting what they had seen, until the Buddha explained to each their past karma that caused these different colors.' Therefore the Vijñaptimātratāsiddhi says: 'Objects turn following the karmic vijñāna; therefore it is said to be mind-only.' Also the Guhyakādhipatinirdeśa says: 'All devas and humans see the color and size of the Buddha's body either like yellow gold, white silver, various miscellaneous gems, and so forth, or seeing it as sixteen feet, or seeing it as one li, or seeing it as ten li, up to a hundred billion, measureless and boundless, pervading space. This is called the Tathāgata's bodily secret.' Thus we know that in accordance with different perceptions, the traces are divided into many kinds. Not only in seeing the Buddha, but contemplating phenomena is also like this: according to the shallowness or depth of wisdom, phenomena become higher or lower. As the Mahāparinirvāṇasūtra says: 'Because the dvādaśāṅgapratītyasamutpāda is contemplated with inferior wisdom, one attains śrāvaka bodhi; because it is contemplated with middling wisdom, one attains pratyekabuddha bodhi; because it is contemplated with superior wisdom, one attains bodhisattva bodhi; because it is contemplated with the utmost superior wisdom, one attains Buddha bodhi.' Up to the eight aspects of accomplishing the Way, which do not go beyond the samādhi gate of the kṣaṇa limit: according to what sentient beings see and hear, time divisions naturally arise. Therefore former virtuous ones said: 'Thus, the Tathāgata accomplishing the Way in eight aspects within a single thought does not go beyond the kṣaṇa limit, because the time of descent is precisely the time of accomplishing the Way, precisely the time of liberating people, and precisely the time of entering extinction. Why? Because all phenomena are established simultaneously together; when one is accomplished, all are accomplished.' The Avataṃsakasūtra says: 'Without leaving the bodhi tree, he ascended to Śakra's heaven.' The commentary explains: 'When the Buddha attained bodhi, his wisdom was everywhere, his substance was nowhere absent, without reliance and without abiding, without going and without coming. Yet through the response that is sovereignly identical to substance, the response pervades following the substance. As conditions respond earlier or later, there is abiding and there is ascending. When Jambudvīpa responds, he is seen at the bodhi tree; when the heavenly palace responds, he is seen ascending to heaven. It is not that the Buddha moved from the bodhi tree and ascended to the heavenly palace. Therefore it says, "Without leaving the bodhi tree, he ascended to Śakra's palace."' Dharmamati's gāthā says: 'Disciples of the Buddha, you should observe / the Tathāgata's sovereign power: / All of Jambudvīpa / says the Buddha is in its midst— / this is not leaving; / we now see the Buddha / abiding on the summit of Sumeru— / this is ascending.' Furthermore, ancient masters explained this with ten meanings: First, according to the gate of mutual entering of places: because within one place all places exist, these heavenly palaces and the like were originally under the tree, so he did not need to arise; yet being its function, it is spoken of as ascending. Second, also according to the gate of mutual entering: because one place enters all places, the tree pervades the heavens, so he also did not need to arise; wishing to use the heavenly palace to express the ascent and advancement of the Dharma, it is said to ascend. Third, because all are identical to one, the heavens are under the tree. Fourth, because one is identical to all, the tree is in heaven; not arising and so forth are parallel to the previous. Fifth, according to the Buddha's body: this body under the tree fills the dharmadhātu and pervades all places, so originally being there, it does not await arising; when faculties ripen he causes them to see, hence it is called ascending; therefore the Tathāgata, by means of the dharmadhātu body, is constantly here, which is precisely being there. Sixth, according to the Buddha's sovereign, inconceivable liberation: sitting is walking, abiding, and so forth; being here is being there; all are beyond the reckoning of lower levels. Seventh, according to the gate of dependent origination and mutual reliance. Eighth, according to the gate of the integration of the dharmatā. Ninth, according to the gate of signifying and manifesting the Dharma. Tenth, according to the gate of accomplishing the great assembly of the dharmadhātu. The Acintyasūtra says: 'Because all Buddhas and all phenomena are equally identical, all are of the same single principle, like a mirage and so forth. All sentient beings and all tathāgatas' Buddha-fields are not separate from thought, up to: if I discriminate, the Buddha immediately manifests before me; if there is no discrimination, nothing at all is seen. Thought can make a Buddha; apart from thought there is none. In this way, all phenomena in the three realms are not separate from the citta.' The Samantabhadrabodhicaryā-sūtra says: 'At that time the practitioner, hearing Samantabhadra's teaching, deeply understood the meaning and remembered it without forgetting. Day after day like this, their mind gradually became sharp. Bodhisattva Samantabhadra taught them to be mindful of the Buddhas of the ten directions. Following Samantabhadra's teaching, with correct citta and correct intention, gradually with the mental eye they saw the Buddha of the east, his body golden in color, dignified, wondrous, and subtle. Having seen one Buddha, they again saw another Buddha; thus gradually they pervadingly saw all the Buddhas of the east. Because mental thought was sharp, they pervadingly saw all the Buddhas of the ten directions.' The Amitāyurdhyānasūtra says: 'All Buddha-tathāgatas are the dharmadhātu body, entering into the mental thoughts of all sentient beings. Therefore, when your minds think of the Buddha, this mind is fully endowed with the thirty-two marks and eighty secondary characteristics; this mind makes the Buddha, this mind is the Buddha. The ocean of the true, universal knowledge of all Buddhas arises from mental thoughts.' This Amitāyurdhyānasūtra, for faculties of medium and inferior capacity, established the sixteen contemplations, causing Lady Vaidehī and others to temporarily manifest the Buddha's body. Fearing that external interpretations would arise, it therefore made this statement: the passage 'this mind is the Buddha' causes them to produce real seeing. The Chapter on the Manifestation [of the Tathāgata] in the Avataṃsakasūtra says: 'Disciples of the Buddha! Just as with the great ocean, its water invisibly flows through the four continents and eighty billion small islands; if anyone digs, none fail to obtain water; yet that great ocean does not make the discrimination: "I send forth water." The water of the ocean of the Buddha's wisdom is also like this: it flows into the citta of all sentient beings. If sentient beings contemplate cognitive objects and cultivate Dharma-doors, they then attain pure and clear wisdom; yet the Tathāgata's wisdom is equal, non-dual, and without discrimination; merely following the differences in sentient beings' mental actions, the wisdom attained by each is distinct. Disciples of the Buddha, this is the mental characteristic of the Tathāgata.' Also, a verse in the Chapter on Inquiries says: 'Just as water has a single taste, / but differs according to the vessel, / the Buddha's field of merit is also like this: / it differs because of sentient beings' minds.' Another verse says: 'Just as a pure and bright mirror / reflects images according to colors, / the Buddha's field of merit is like this: / according to the mind one obtains various retributions.' The Awakening of Faith says: 'Furthermore, the function of tathatā means that all Buddhas, when on the causal stage, generate great compassion, cultivate the pāramitās, the four means of embracing, and other practices, view beings as identical to themselves and universally rescue them, exhausting the limits of the future without limiting the number of kalpas, truly understanding the equality of self and other, yet without grasping at the characteristic of sentient beings. With such great wisdom of skillful means, they extinguish beginningless avidyā, realize the original dharmakāya, and spontaneously give rise to inconceivable deeds, various sovereign, differentiated functions, pervading the dharmadhātu, equal to tathatā, yet without any mark of function that can be apprehended. Why? Because all tathāgatas are solely the dharmakāya, the ultimate truth; there are no worldly truths, realms of objects, or functions. Merely following the seeing and hearing of sentient beings, there are various different functions. This function has two kinds: First, relying on the discriminating object-vijñāna: that which is seen by the minds of ordinary beings and the two vehicles is called the nirmāṇakāya. These people do not know the reflection of the pravṛttivijñāna; seeing it as coming from outside, they grasp at limits of form; yet the Buddha's nirmāṇakāya has no limit. Second, relying on the karmic vijñāna: that which is seen by the minds of bodhisattvas from their first generation of the mind up to the ultimate stage of bodhisattvahood is called the sambhogakāya. The body has measureless forms, form has measureless marks, marks have measureless characteristics, and the dependent fruition in which it abides is also measurelessly adorned with merits; in accordance with what should be seen, it is measureless, boundless, without limit and without interruption; it is not outside the mind that it is seen in this way. All these merits are accomplished through the perfuming of outflow-free practices such as the pāramitās, and inconceivable perfuming; because it is endowed with boundless marks of joy and merit, it is also called the saṃbhogakāya. Furthermore, what ordinary beings and others see is its coarse function; following the differences of the six destinies, there are various distinctions, without the boundless marks of merit and joy, which is called the nirmāṇakāya. Bodhisattvas of initial practice see the middling function; because of deep faith in tathatā, they attain a partial seeing, knowing that the Tathāgata's body has no going and no coming, and has no interruption; it is only a mental reflection, not separate from tathatā. Yet these bodhisattvas are still not able to be free from subtle discrimination, because they have not entered the stage of the dharmakāya. Pure-minded bodhisattvas see the subtle function; thus it becomes progressively superior, until in the ultimate stage of bodhisattvahood it is seen completely. This subtle function is the saṃbhogakāya. Because there is karmic vijñāna, one sees the saṃbhogakāya; if one is free from karmic vijñāna, then there is nothing to be seen. All tathāgatas are the dharmakāya; there are no distinct forms of self and other seeing each other.' Therefore an ancient commentary says: '"Relying on the discriminating object-vijñāna: that which is seen by the minds of ordinary beings and the two vehicles is called the nirmāṇakāya" means that ordinary beings and the two vehicles do not yet know vijñaptimātra, and reckon external dust [objects], which is the meaning of discriminating object-vijñāna. Now seeing the Buddha's body, they also regard it as external to the mind; conforming to that object-vijñāna's discrimination and reckoning, they are deluded about mind-only, hence it is said to come from outside. Failing to understand that form itself is mind, without division or limit, it is said that they grasp at limits of form and cannot know it exhaustively.'