宗鏡錄 16.33

16.33

答。丈六理是常。但於人是無常。故經云。如暗中樹影。非肉眼所見也。古釋云。佛常無身者。明。感應非真。法身是實。感是能感。屬眾生。應謂所應。屬佛。以眾生有感佛之善。自見不同。有見釋迦丈六彌勒千尺。或覩無邊之相。或見三尺之形。與眾生根善有淺深。遂令應身精麁隨異。故云佛真法身。猶若虛空。應物現形。如水中月。又佛常無身者。無分段變易之身。以法身至妙。不可以形質求。故云無身。據乎實理。非無妙色妙心。妙色。故能分形適變。妙心。故能虛能鑒故。天親頌云。報化非真佛。亦非說法者。金光明經云。應化二身是假名有。法身是真實有。道足即能應化無方者。以法身道足故。能應化無方。即是無所不應。無其定一之身。眾生位居信解。以未足之善。唯隨其所見丈六等身。不足之善者。法雲已還。信解善也。至足之地者。佛果極照。道滿菩提。名至足之地。以善未足故。不能了達丈六三尺等身。即是虛幻。唯法身及自受用身。可名真實。如婦人詣情幽冥。城為之崩者。列女傳云。杞梁妻。就其夫屍。於城下哭之。十日而城為之崩。孝至而石開者。漠書云。李廣無父。問其母曰。我父何耶。母曰。虎殺之。遂行。射虎於草中。夜見石似虎。射之沒羽。後射之終不入矣。以城石之事。隨心感變。所以崩開。理妙非麁不傳。由影之傳於形者。明丈六雖麁而能傳妙理。託事表理。寄言顯道。猶影傳於形。亦如指指月。清涼疏云。舊佛新成。曾無二體。新成舊佛。法報似分。無不應時。故即真而應。應隨性起。故即應而真。三佛圓融。十身無礙。故辯應現即顯真成。又佛身無依。應機普現。謂色無定色。若金剛之合朱紫。形無定形。猶光影之任修短。相無定相。似明鏡之對妍媸。故隨樂皆見。乃至一身多身。但由眾生分別心起。故無積無從。其猶並安千器。數步而千月不同。一道澄江。萬里而一月孤映。又如三舟共觀。一舟停住。二舟南北。南者。見月千里隨南。北者。見月千里隨北。停舟之者。見月不移。是為此月。不離中流而往南北。設百千共觀。八方各去。則百千月各隨其去。是以情隔即法身成異。心通而玄旨必均。紜紜自他。於佛何預。是以真身寥廓。與法界合其體。包羅無外。與萬化齊其用。窮原莫二執迹多端。一身多身。經論異說。今說此經佛。為真為應。為一為多。若言真者。何名釋迦。居娑婆界。人天同見。若云應者。那言遮那。處蓮華藏。大菩薩見。見佛法身。若云一者。何以多處別現。若云異者。何復言而不分身。故說此經佛。並非前說。即是法界無盡身雲。真應相融。一多無礙。即毘盧遮那。是釋迦故。常在此處。即他處故。遠在他方。恒住此故。身不分異。亦非一故。同時異處。一身圓滿。皆全現故。一切菩薩。不能思故。今先明十身。後彰無礙。言十身者。如前所述。今就佛上。自有十身。一菩提身。二願身。三化身。四力持身。五相好莊嚴身。六威勢身。七意生身。八福德身。九法身。十智身。言無礙者。指歸中有十義。一用周無礙。謂於念劫剎塵等處。遮那佛現法界身雲。業用無邊。悉周遍故。經頌云。如於此處見佛坐。一切塵中亦如是等。二相遍無礙。於一一差別用中。各攝一切業用。如在胎中。即有出家成道等類。如是一切自在無礙。三寂用無礙。雖現如是無邊自在。然不作意。不起念。常在三昧。不礙起用。不思議品云。於一念中。皆能示現一切三世佛。教化一切眾生。而不捨離諸佛寂滅無二三昧。是為諸佛。不可譬喻。不可思議境界。譬如摩尼雨寶。天鼓出聲。皆無功用。任運成就。四依起無礙。如此所現。雖無功用。皆依海印三昧之力。而得顯現。經頌云。一切示現無有餘。海印三昧威神力。五真應無礙。即此應現無盡身雲。即無生滅。即是法身平等一味。不礙業用。無有限量。六分圓無礙。即此遍法界盧舍那身。一一身。一一支分。一一毛孔。皆亦有自舍那全身。是故分處即圓滿。經頌云。如來無量功德海。一一毛孔皆悉見。七因果無礙。謂於身分毛孔處。現自舍那往昔本生。行菩薩行所受之身。及佛眉間出勝音等塵數菩薩。八依正無礙。謂此身雲。即作一切器世間。經頌云。或作日月遊虛空。或作河池井泉等。又亦潛身入彼諸剎。一一微細塵毛等處。皆有佛身圓滿普遍。九潛入無礙。謂入眾生界。如如來藏。雖作眾生。不失自性。故出現品云。佛智潛入眾生。又云。眾生心中。有佛成正覺等。又亦攝一切眾生。在一毛孔。善化天王頌云。汝應觀佛一毛孔。一切眾生悉在中等。十圓通無礙。謂此佛身。即理即事。即一即多。即依即正。即人即法。即此即彼。即情即非情。即深即廣。即因即果。即三身。即十身。同一無礙。如是無礙。但是一心。若有外塵。絲毫成滯。如華嚴經頌云。佛身非過去。亦復非未來。一念現出生。成道及涅槃。華嚴演義。釋見佛差別。今寄清涼。五臺求見文殊。以況法界見佛差別。總有十義。一或多機異處各感見。二。或同處各見。三或異時別見。四或同時異見。五或同時異處見。六或同處異時見。七或異時異處見。八或同時同處見。九或一人於同異交互時處。見多人所見。十或一人於同異俱時處。見一切人所見。謂同時同處。異時異處。名同異俱時處。既是一人時該多時。處遍諸處。見通諸境。故是普眼機也。故知文殊真體。尚非是一。見者自有差殊。可驗唯心。彌加深觀。又如云。一文殊從一處東來。即一切處文殊者。一約義。復語其實德。如前谿之月。即是後谿及萬江百川之月。全入前谿。所以爾者。一切處月。不離本月故。本月落谿。則千處俱落。二約表者。文殊主般若門。若約觀照般若。智了萬境。無非般若。若白日麗天。無物不明矣。若實相般若。無法非實相故。無非般若。猶水遍波。無波非水。即大般若經云。般若波羅蜜多清淨。故色清淨。色清淨故。一切智智清淨。何以故。若般若波羅蜜多清淨。若色清淨。若一切智智清淨。無二無二分。無別無斷故。通於觀照。及實相也。

Answer: In principle, the sixteen-foot [body] is permanent, but to human beings it is impermanent. Therefore, a sūtra says: 'Like the shadow of a tree in the dark, it cannot be seen by the physical eye.' An ancient commentary says: 'When it is said that the Buddha is always without a body, it clarifies that sympathetic response is not real; the dharmakāya is actual. Sympathy is that which can evoke, belonging to sentient beings; response refers to that which is responded with, belonging to the Buddha. Because sentient beings possess the wholesome [roots] that evoke the Buddha, what they perceive individually is not identical: some see the sixteen-foot Śākya, [others see] the thousand-foot Maitreya; or some behold a form that is boundless, or see a form that is three feet tall. Because the wholesome roots of sentient beings have depths and shallows, this accordingly causes the response body to vary in refinement or coarseness. Therefore it is said: "The Buddha's true dharmakāya is just like empty space; responding to things, it manifests forms, like the moon in the water." Furthermore, when it is said that the Buddha is always without a body, this means he is without a body of mortal life or alteration, for the dharmakāya is supremely subtle and cannot be sought in physical form. Therefore it is called "without body". Based on actual principle, it is not without subtle form and subtle mind. Because of subtle form, it can divide forms and adapt to changes; because of subtle mind, it can be vacuous and able to mirror.' Vasubandhu's verse says: 'The reward and transformation [bodies] are not the true Buddha, / Nor are they the preacher of the Dharma.' The Suvarṇaprabhāsasūtra says: 'The two bodies of response and transformation exist only as provisional names; the dharmakāya exists as true reality.' When it is said, 'When the Way is complete, one can respond and transform without direction,' this means that because the Way of the dharmakāya is complete, one can respond and transform without direction—that is, there is nowhere it does not respond to, having no fixed, singular body. When sentient beings reside in the stage of faith and understanding, because of incomplete wholesome [roots], they only follow whatever sixteen-foot and other bodies they perceive. 'Incomplete wholesome [roots]' means the wholesomeness of faith and understanding prior to the Cloud of Dharma [stage]. 'The land of supreme completion' means that the Buddha fruit supremely illumines, and the Way fulfills bodhi; this is called the land of supreme completion. Because wholesome [roots] are not yet complete, they cannot comprehend that the sixteen-foot and three-foot bodies are illusory. Only the dharmakāya and the self-enjoyment body can be called real. As for 'like a woman whose feelings reach into the darkness, causing a wall to collapse': the Lienü zhuan says that the wife of Qi Liang approached her husband's corpse and wept beneath the city wall; after ten days, the wall collapsed for her. As for 'when filial piety reaches its peak, stones split open': the Hanshu says that Li Guang had no father, and asked his mother, 'Where is my father?' The mother said, 'A tiger killed him.' He then set out and shot at a tiger in the grass; at night he saw a stone resembling a tiger, and shot it, sinking the feathers [of the arrow]. When he later shot at it, [the arrow] never penetrated again. Because the matters of the wall and the stone were sympathetically transformed in accord with the mind, they accordingly collapsed and split open. 'The subtlety of the principle cannot be transmitted without the coarse, as the shadow transmits the form': this clarifies that although the sixteen-foot [body] is coarse, it can transmit the subtle principle; relying on matters to express principle, and lodging in words to reveal the Way, is like a shadow transmitting the form, or like a finger pointing to the moon. Qingliang's commentary says: 'The old Buddha newly achieved [awakening], yet never had two substances. The newly achieved [awakening] is the old Buddha; Dharma and reward [bodies] seem to be divided. Because there is no time when it does not respond, it is response right while being real; because the response arises in accord with nature, it is real right while being response. The three Buddhas are completely interfused, and the ten bodies are unhindered; hence, explaining the manifestation of the response immediately reveals that the real has been achieved. Furthermore, the Buddha's body has no support, universally manifesting in response to capacities: form has no fixed form, like a diamond matching vermilion and purple; appearance has no fixed appearance, like light and shadow depending on length; characteristic has no fixed characteristic, like a bright mirror facing the beautiful and the ugly. Therefore, in accord with their inclinations, all behold it, even as one body or many bodies. It merely arises from the discriminative minds of sentient beings, and thus has no accumulation and no source. It is like setting up a thousand vessels side by side: within a few paces, the thousand moons are not identical. Along a single stretch of clear river for ten thousand miles, a single moon shines alone. Again, it is like three boats gazing together: one boat stays still, while two boats travel south and north. The one going south sees the moon follow south for a thousand miles; the one going north sees the moon follow north for a thousand miles; the one in the still boat sees the moon not move. Thus, this moon does not leave the middle of the stream to go south or north. Suppose hundreds of thousands gaze together, going in each of the eight directions: then hundreds of thousands of moons will each follow them as they go. Therefore, when feelings are obstructed, the dharmakāya becomes differentiated; when the mind penetrates, the profound purport must be uniform. The turmoil of self and other—what has it to do with the Buddha? Therefore, the true body is vast and open, uniting its substance with the dharmadhātu; embracing everything without exterior, it equals all transformations in its function. When tracing the source, there is no duality; when grasping at traces, there are many varieties. One body or many bodies are explained differently in the sūtras and treatises. Now, in expounding this sūtra's Buddha, is he true or response? Is he one or many? If one says he is true, why is he named Śākya, dwelling in the Sahā world, seen equally by humans and devas? If one says he is response, why is he called Vairocana, abiding in the Lotus Treasury, seen by great bodhisattvas who see the Buddha's dharmakāya? If one says he is one, why does he manifest separately in multiple places? If one says he is different, why is it also said that he does not divide his body? Therefore, expounding this sūtra's Buddha is neither of the previous explanations: he is the inexhaustible cloud of bodies of the dharmadhātu. True and response are mutually interfused; the one and the many are unhindered. Because Vairocana is Śākya, he is constantly here while being in other places; far off in other directions, he permanently abides here. Because his body is not divided or different, neither is it one. Because at the same time in different places, one body is complete and all are fully manifested, all bodhisattvas cannot conceive it. Now we first clarify the ten bodies, and afterward display unhinderedness. As for the ten bodies: as stated before, with respect to the Buddha, there are inherently ten bodies: 1. the bodhi body, 2. the vow body, 3. the transformation body, 4. the sustaining body, 5. the body adorned with marks and signs, 6. the majestic power body, 7. the mind-made body, 8. the merit body, 9. the dharmakāya, and 10. the wisdom body. As for unhinderedness: in the Zhigui there are ten meanings: 1. Unhinderedness of pervasive function: this means that in places such as thoughts, kalpas, kṣetras, and dust motes, Vairocana Buddha manifests clouds of bodies of the dharmadhātu, whose activities and functions are boundless and entirely pervasive. The sūtra verse says: "Just as one sees the Buddha sitting in this place, / In all dust motes it is also like this," and so forth. 2. Unhinderedness of pervasive characteristics: within each distinct function, each includes all activities and functions. For example, while in the womb, there is already the departure from home, attaining the Way, and the like. Thus all are sovereign and unhindered. 3. Unhinderedness of quiescent function: although manifesting such boundless sovereignty, yet without intention and without generating thought, he is constantly in samādhi, which does not hinder the arising of function. The "Inconceivable Chapter" says: "In a single thought, he is able to manifest all Buddhas of the three times, teaching and transforming all sentient beings, without abandoning the Buddhas' quiescent, non-dual samādhi. This is the incomparable, inconceivable realm of all Buddhas. Just as a maṇi jewel rains down treasures and heavenly drums emit sound, all are without effort, accomplished spontaneously." 4. Unhinderedness of dependent arising: what is thus manifested, although without effort, is all displayed depending on the power of the sāgaramudrāsamādhi. The sūtra verse says: "All manifestations without remainder / Are the spiritual power of the sāgaramudrāsamādhi." 5. Unhinderedness of true and response: this very responsive manifestation of inexhaustible clouds of bodies is immediately without birth or cessation; it is immediately the dharmakāya of equal, single flavor, without hindering activities and functions, having no limitation. 6. Unhinderedness of part and whole: this Rocana body that pervades the dharmadhātu, in every single body, every single limb, and every single pore, also contains the entire body of Rocana himself. Therefore, the part is immediately complete. The sūtra verse says: "The Tathāgata's ocean of immeasurable merits / Is completely seen in each and every pore." 7. Unhinderedness of cause and fruit: this means that in parts of the body and in pores, he manifests the bodies received by Rocana himself in his past original lives while practicing the bodhisattva conduct, as well as bodhisattvas numerous as dust motes such as Utkṛṣṭaghoṣa emerging from between the Buddha's brows. 8. Unhinderedness of receptacle and sentient beings: this means that this cloud of bodies immediately acts as all receptacle worlds. The sūtra verse says: "Or he acts as the sun and moon traversing empty space, / Or acts as rivers, ponds, wells, and springs," and so forth. Moreover, he also invisibly enters those kṣetras: in every minute dust mote, hair, and the like, there is a Buddha body complete and pervasive. 9. Unhinderedness of latent entry: this means entering the realm of sentient beings, like the tathāgatagarbha: although becoming sentient beings, it does not lose its own nature. Therefore, the "Appearance Chapter" says: "The Buddha's wisdom latently enters sentient beings." It also says: "Within the minds of sentient beings, there is a Buddha who realizes right awakening," and so forth. Moreover, he also gathers all sentient beings into a single pore. The King of the Sunirmita Devas' verse says: "You should observe a single pore of the Buddha: / All sentient beings are within it," and so forth. 10. Unhinderedness of perfect interpenetration: this means that this Buddha body is immediately principle and immediately phenomena, immediately one and immediately many, immediately dependent and immediately primary, immediately person and immediately Dharma, immediately this and immediately that, immediately sentient and immediately non-sentient, immediately deep and immediately broad, immediately cause and immediately fruit, immediately the three bodies and immediately the ten bodies, identical in single unhinderedness. Such unhinderedness is merely the one mind. If there were external dust motes, the slightest amount would cause obstruction. As a verse in the Avataṃsakasūtra says: "The Buddha's body is not of the past, / Nor is it of the future. / In a single thought it manifests birth, / Attaining the Way, and nirvāṇa." The Huayan yanyi explains the distinctions in seeing the Buddha. Here, borrowing Qingliang [Mountain], where one seeks to see Mañjuśrī at Wutai, it illustrates the distinctions in seeing the Buddha in the dharmadhātu. In total there are ten meanings: 1. or multiple capacities in different places each sympathetically see [him]; 2. or in the same place they each see [him differently]; 3. or at different times they separately see [him]; 4. or at the same time they see [him] differently; 5. or at the same time in different places they see [him]; 6. or in the same place at different times they see [him]; 7. or at different times in different places they see [him]; 8. or at the same time in the same place they see [him]; 9. or one person, at interacting same and different times and places, sees what many people see; 10. or one person, at simultaneous same and different times and places, sees what all people see. That is, the same time and same place, and different times and different places, are called "simultaneous same and different times and places". Since one person's time covers many times, their place pervades all places, and their vision penetrates all realms, they are a capacity of universal eyes. Therefore, know that the true substance of Mañjuśrī is not even singular; those who see him naturally have differences. One can verify that it is mind-only, and should add even deeper contemplation. Furthermore, as it is said: "When one Mañjuśrī comes from the east in one place, it is immediately the Mañjuśrī of all places." First, in terms of meaning, it again speaks of his actual virtues: just as the moon in the former stream is immediately the moon of the later stream and of ten thousand rivers and a hundred streams, fully entering the former stream. The reason it is so is that the moon in all places does not depart from the original moon; when the original moon descends into a stream, it descends into a thousand places together. Second, in terms of representation: Mañjuśrī presides over the gate of prajñā. In terms of contemplative prajñā, wisdom comprehends the ten thousand realms, none of which is not prajñā—like the bright sun gracing the heavens, where no object is not illuminated. In terms of real-mark prajñā, because no phenomenon is not the real mark, none is not prajñā—like water pervading waves, where no wave is not water. Thus the Mahāprajñāpāramitāsūtra says: "Because prajñāpāramitā is pure, form is pure; because form is pure, the wisdom of all wisdoms is pure. Why? Because prajñāpāramitā is pure, form is pure, and the wisdom of all wisdoms is pure: they are non-dual, without duality, without distinction, and without interruption." This applies to both contemplative and real-mark [prajñā].'