宗鏡錄 18.13

18.13

答。一是機熟眾生。自心感現。二是菩薩因地本願。然諸佛境界。廣大無邊。非情識所知。唯見性能了。故華嚴經云。佛子。菩薩摩訶薩。應云何知如來應正等覺境界。佛子。菩薩摩訶薩。以無障無礙智慧。知一切世間境界。是如來境界。知一切三世境界。一切剎境界。一切法境界。一切眾生境界。真如無差別境界。法界無障礙境界。實際無邊際境界。虛空無分量境界。無境界境界。是如來境界。佛子。如一切世間境界無量。如來境界亦無量。如一切三世境界無量。如來境界亦無量。乃至如無境界。境界無量。如來境界亦無量。如無境界境界。一切處無有。如來境界亦如是。一切處無有。佛子。菩薩摩訶薩。應知心境界。是如來境界。如心境界。無量無邊。無縛無脫。如來境界。亦無量無邊。無縛無脫。何以故。以如是如是。思惟分別。如是如是。無量顯現。故知凡聖無際。心境一原。真無性而即相發明。相無體而因真建立。故云智身寥廓。總萬像以成體。萬像無形。以智身而齊體。又若論化現門中。此是諸佛因地悲願之力。令機熟眾生自心感現。眾生心中諸佛。應現無窮。諸佛心內眾生。機緣不盡。所以法身無像。遇感成形。妙應無方。應念垂跡。由了平等。赴眾望。而猶若摩尼。為達無私。任群機。而如同天鼓。古頌云。佛是眾生心裏佛。隨自根堪無異物。欲知一切諸佛原。悟自無明本是佛。如佛地經云。隨諸眾生所樂。示現。平等法性。圓滿成故。論釋云。隨諸有情樂見如來色身差別。如來示現如是色身。如來雖居無戲論位。由平等智增上力故。大圓鏡智相應淨識。現瑠璃等微妙色身。令諸有情善根成熟。自心變似如是身相。謂自心外。見如來身。如契經言。由諸如來慈善根力。有所示現。令天人等自心變異。見如來身如金色等。又如經言。若所應化無量有情。宜見瑠璃末尼寶色。如來即能無礙示現種種瑠璃末尼寶色。令彼自心亦如是變。乃至廣說。如是示現。一切如來。形相平等。如是平等。即是法性。是故說名平等法性。謂諸如來。隨同所化有情樂見色身形相。即各示現同處同時。異類形相。令彼自心如是變現。作利樂事。如諸有情。阿賴耶識共相種熟。各各變現世界等相。同處相似。不相妨礙。此亦如是。如色身相。餘事亦爾。由此示現。如前修習圓滿成故。平等性智。圓滿成就。度一切諸佛境界。智嚴經云。文殊師利問。無生無滅。其相云何。佛答。不生不滅。即是如來。文殊師利。譬如大地。瑠璃所成。帝釋毘闍延宮殿供具等。影現其中。閻浮提人。見瑠璃地諸宮殿影。合掌供養。燒香散華。願我得生如是宮殿。我當遊戲如帝釋等。彼諸眾生。不知此地是宮殿影。乃布施持戒。修諸功德。為得如是宮殿果報。文殊師利。如此宮殿。實無生滅。以地淨故。影現其中。彼宮殿影。亦有亦無。不生不滅。文殊師利。眾生見佛。亦復如是。以其心淨。故見佛身。佛身無為。不生不滅。不起不盡。非色非非色。不可見。非不可見。非世間非非世間。非心非非心。以眾生心淨。見如來身。散華燒香。種種供養。願我當得如是色身。布施持戒。作諸功德。為得如來微妙身故。如是文殊師利。如來神力。出現世間。令諸眾生。得大利益。如影如像。隨眾生見。又說如日光無心普照喻。摩尼無心雨寶喻。谷響無實喻等。其瑠璃地等喻眾生心。影喻佛身。又華嚴有摩尼隨映喻。摩尼現色。喻自受用身。有其本色。但無青黃等異。青黃等異。隨機映生。又若以虛空喻佛身。即法性身。以虛空無相故。不隨方隅而有增減。以法身無形故。非依報化而現精麁。如華嚴十定品云。佛子。譬如虛空。於蟲所食芥子孔中。亦不減小。於無數世界中。亦不增廣。其諸佛身。亦復如是。見大之時。亦無所增。見小之時。亦無所減。如上諸況皆喻見佛。然於鏡像喻最親。如質來對鏡。鏡中見像。像是質像。機感對剎。剎中見佛。佛是心佛。故華嚴經云。化佛從敬心起。又諸喻大意。皆以體無生滅。不礙生滅。如非色約體。非不色約用。則法報一際。體用無差。俱會無生。同歸宗鏡。又若以色聲取。是行邪道。若離色聲取。未免斷無。古釋云。如華嚴偈云。色身非是佛。音聲亦復然。亦不離色聲。見佛神通力。若依權教。本影四句。體用皆分。若依此宗。四句皆用。知一切法。即心自性故。本質影像。亦是自心。橫竪等一切諸法。不出心性故。如般若中。了色是般若。具歷諸法。且初歷五蘊云。了色是般若。一切法趣色。色尚不可得。云何當有趣非趣。如是具歷諸法皆然。般若意。似當諸法之性。不異色性。故皆趣色。色不可得。當法性空。既無所趣。安有能趣。若智者意。一切法趣色。假觀。色尚不可得。空觀。云何當有趣非趣。即中道觀。今但要初句。以取色性為諸法依。以性普收。故皆趣色。則一色中。具一切法。是無礙之意故。隨一法。皆收法界故。若能如是解者。則凡有見聞一切境界。無非是佛出世。如大集經云。爾時眾中有一菩薩。名曰慧聚。白佛言。世尊。生老病死出於世者。即是佛出。無明愛出。即是佛出。貪恚癡出。即是佛出。一切疑網煩惱出者。即是佛出。何以故。若如是等法不出世者。佛以何緣出現於世。佛言。善哉善哉。善男子。實如所言。爾時海慧菩薩言。世尊。若有不見如是等法。是時如來。為出於世。不出於世。善男子。菩薩初發菩提心時。真實不知如是等法。是故我為而宣說之。善男子。菩薩有四種。一者初發菩提之心。二者修行菩提之道。三者堅固不退菩提。四者一生當補佛處。發心菩薩。見佛色相。見已。即發菩提之心。修行菩薩。見佛具足一切善法。見已。即發菩提之心。不退菩薩。見如來身。及一切法。皆悉平等。一生菩薩。不見如來所有功德。及一切法。何以故。所得慧眼。了了淨故。斷二見故。淨智慧故。若不見淨。不見不淨。不見非淨非不淨。是人即能明見如來。又古德釋台教止觀云。只達一念自心是法界。十方諸佛。與一切眾生。同一無住。本一法界。為身為土。無彼無此。無根無住處。無修不修。無證不證。無凡無聖。但眾生自謂妄想纏縛為凡。為不修。為不證。謂佛為聖。為修。為證。修證凡聖。在眾生自強立之。佛位中都無此名也。諸佛所見。一切眾生凡聖身。是佛法身。一切國土。是佛國土。一切法。是佛法。一切心。是一心。極十方三際推求無纖毫許。若色若心。不是佛理。智境。朗然。周遍法界。嘗無一事。澹然身心。無所施為。佛心既然。我學佛智。如佛用心。即止觀明靜也。佛現。即我心現。現與不現。只是自心鏡上影像耳。

Answer: First, it is that sentient beings whose faculties are ripe perceive them manifest from their own minds. Second, it is the original vow from the causal stage of the bodhisattvas. However, the realm of all buddhas is vast and boundless; it is not known by affective consciousness, but can only be comprehended by seeing the nature. Therefore, the Avataṃsakasūtra says: 'Child of the Buddha! How should a bodhisattva-mahāsattva know the realm of the Tathāgata, the Arhat, the Perfectly Complete Enlightened One? Child of the Buddha! With unobstructed and unhindered wisdom, a bodhisattva-mahāsattva knows that the realm of all worlds is the realm of the Tathāgata. He knows that the realm of all three periods of time, the realm of all lands, the realm of all dharmas, the realm of all sentient beings, the realm of the non-differentiation of tathatā, the realm of the non-obstruction of the dharmadhātu, the realm of the boundlessness of reality-limit, the realm of the immeasurability of empty space, and the realm of the non-realm are the realm of the Tathāgata. Child of the Buddha! Just as the realm of all worlds is immeasurable, the realm of the Tathāgata is also immeasurable. Just as the realm of all three periods of time is immeasurable, the realm of the Tathāgata is also immeasurable. Up to: just as the realm of the non-realm is immeasurable, the realm of the Tathāgata is also immeasurable. Just as the realm of the non-realm exists nowhere, so too the realm of the Tathāgata exists nowhere. Child of the Buddha! A bodhisattva-mahāsattva should know that the realm of citta is the realm of the Tathāgata. Just as the realm of citta is immeasurable and boundless, without binding and without liberation, the realm of the Tathāgata is also immeasurable and boundless, without binding and without liberation. Why is this? Because in such-and-such ways of conceptual thinking and discrimination, such-and-such immeasurable manifestations appear.' Therefore, know that the ordinary and the holy have no boundary, and citta and objects share one origin. The true has no nature yet is revealed precisely through characteristics; characteristics have no substance yet are established based on the true. Hence it is said: 'The body of wisdom is vast and empty, taking all myriad forms to constitute its substance; the myriad forms have no shape, taking the body of wisdom to equalize their substance.' Furthermore, if discussed in terms of the gate of transformation and manifestation, this is the power of the compassionate vows from the causal stage of all buddhas, causing sentient beings whose faculties are ripe to perceive them manifest from their own minds. The buddhas within the minds of sentient beings respond and manifest without end; the sentient beings within the minds of all buddhas have boundless capacities and conditions. Therefore, the dharmakāya has no image, yet forms upon encountering resonance; its wondrous response has no fixed direction, leaving traces at a single thought. Through comprehending equality, it answers the hopes of the multitude like a maṇi jewel; through reaching selflessness, it accords with all capacities like a celestial drum. An ancient verse says: 'The Buddha is the Buddha within the minds of sentient beings; according with one's own capacity, there is no separate entity. If you wish to know the origin of all buddhas, awaken to the fact that your own avidyā is originally Buddha.' As the Buddhabhūmisūtra says: 'Manifesting according to what sentient beings delight in, because the equal dharma-nature is completely perfected.' The commentary explains: 'According to the differences in the physical bodies of the Tathāgata that sentient beings delight in seeing, the Tathāgata manifests such physical bodies. Although the Tathāgata abides in the state free from conceptual elaboration, due to the sovereign power of the wisdom of equality, the purified consciousness associated with the great round mirror wisdom manifests subtle and wondrous physical bodies of lapis lazuli and the like, causing the wholesome roots of sentient beings to mature, and their own minds to transform to resemble such physical characteristics—which they take to be seeing the Tathāgata's body outside their own minds. As a sūtra states: "Due to the power of the Tathāgatas' compassionate wholesome roots, there is manifestation, causing the minds of devas and humans to transform and perceive the Tathāgata's body as gold-colored and so forth." And as a sūtra states: "If the immeasurable sentient beings to be transformed should see the color of lapis lazuli and maṇi jewels, the Tathāgata is able to manifest without hindrance various colors of lapis lazuli and maṇi jewels, causing their own minds to also transform in this way," and so on at length. In such manifestation, the physical characteristics of all Tathāgatas are equal; such equality is precisely the dharma-nature, and is therefore called the equal dharma-nature. This means that all Tathāgatas, in accordance with the physical forms and characteristics that the sentient beings to be transformed delight in seeing, simultaneously and in the same place manifest diverse characteristics, causing their minds to transform and manifest in this way to perform beneficial and joyful acts. Just as when the shared-characteristic seeds in the ālayavijñāna of sentient beings mature, each transforms and manifests characteristics of worlds and so forth, being similar in the same place without hindering one another—this is also like that. As with physical characteristics, so too with other matters. Because of this manifestation, through the perfection of prior practice as described above, the equality-nature wisdom is fully accomplished, surpassing all realms of the buddhas.' The Jñānālokālaṅkārasūtra says: 'Mañjuśrī asked: "What are the characteristics of non-arising and non-ceasing?" The Buddha answered: "Non-arising and non-ceasing is precisely the Tathāgata. Mañjuśrī! Just as the great earth is made of lapis lazuli, and the palaces, furnishings, and the like of Śakra's Vaijayanta reflect within it; the people of Jambudvīpa, seeing the reflections of the palaces upon the lapis lazuli ground, press their palms together in worship, burn incense, scatter flowers, and make the vow: 'May I be born in such palaces! I shall disport myself like Śakra and the others.' Those sentient beings do not know that this ground is merely the reflections of palaces, and so they practice giving and uphold the precepts, cultivating all merits in order to obtain the karmic fruit of such palaces. Mañjuśrī! Such palaces in reality have no arising or ceasing; because the ground is pure, the reflections appear within it. Those reflections of palaces both exist and do not exist, neither arising nor ceasing. Mañjuśrī! Sentient beings seeing the Buddha is also like this: because their minds are pure, they see the Buddha's body. The Buddha's body is unconditioned, neither arising nor ceasing, neither beginning nor ending, neither form nor non-form, neither visible nor invisible, neither worldly nor otherworldly, neither mind nor non-mind. Because the minds of sentient beings are pure, they see the body of the Tathāgata, scatter flowers, burn incense, and make various offerings, making the vow: 'May I attain such a physical body!' They practice giving and uphold the precepts, performing all merits in order to attain the subtle and wondrous body of the Tathāgata. Thus, Mañjuśrī, the supernatural power of the Tathāgata appears in the world to bring great benefit to sentient beings, like a shadow and like a reflection, seen in accordance with sentient beings."' It also speaks of metaphors such as the sunlight unintentionally shining everywhere, the maṇi jewel unintentionally raining treasures, and the valley echo lacking reality. The lapis lazuli ground and the like illustrate the mind of sentient beings; the reflections illustrate the Buddha's body. Furthermore, the Avataṃsaka has the metaphor of the maṇi jewel reflecting according to what meets it: the maṇi manifesting color illustrates the body of self-enjoyment having its fundamental color, yet without distinctions of blue, yellow, and so forth; the distinctions of blue, yellow, and so forth are reflected and generated in accordance with capacities. Furthermore, if space is used as a metaphor for the Buddha's body, it is the dharma-nature body: because space has no characteristics, it neither increases nor decreases according to directions; because the dharmakāya has no form, it does not display fine or coarse [features] dependent upon reward or transformation [bodies]. As the 'Ten Samādhis' chapter of the Avataṃsaka says: 'Child of the Buddha! Just as empty space is not diminished inside a hole in a mustard seed eaten by an insect, nor is it expanded within countless worlds, the bodies of all buddhas are also like this: when seen as large, they do not increase; when seen as small, they do not decrease.' All the above comparisons illustrate seeing the Buddha. However, the metaphor of the mirror image is the most intimate. When the real object faces the mirror, the image is seen in the mirror; the image is the image of the object. When the receptive capacity faces the land, the Buddha is seen in the land; the Buddha is the Buddha of the mind. Therefore, the Avataṃsakasūtra says: 'Transformed buddhas arise from a mind of veneration.' Furthermore, the general meaning of all metaphors is that substance has no arising or ceasing, yet does not obstruct arising and ceasing. Like 'non-form' referring to substance, and 'not non-form' referring to function, then the dharma[kāya] and reward [body] are of one limit, substance and function are without difference; both converge in the unborn, together returning to the mirror of the source. Furthermore, if one grasps [the Buddha] by form and sound, one is practicing a wrong path; if one grasps by departing from form and sound, one cannot avoid nihilistic extinction. An ancient commentary states: 'As the Avataṃsaka verse says: "The physical body is not the Buddha, nor is voice either; yet not apart from form and voice is the Buddha's supernatural power seen." If based on the expedient teachings, in the four propositions of original object and image, substance and function are differentiated. If based on this source, all four propositions are function, because one knows that all dharmas are precisely the self-nature of mind. Therefore, the original object and the reflected image are also one's own mind; all horizontal and vertical dharmas do not go beyond the mind-nature. As in the Prajñā[pāramitā], understanding form to be prajñā runs through all dharmas. First, running through the five skandhas, it says: "Understanding form to be prajñā, all dharmas tend toward form. Form is still unobtainable; how could there be tending or non-tending?" Running through all dharmas in this way, it is always so. The sense of prajñā seems to be that the nature of all dharmas is not different from the nature of form, hence all tend toward form. Form being unobtainable corresponds to the emptiness of dharma-nature; since there is nothing tended toward, how could there be that which tends? In the sense of Master Zhiyi: "All dharmas tend toward form" is the provisional contemplation; "Form is still unobtainable" is the empty contemplation; "How could there be tending or non-tending?" is the Middle Way contemplation. Now we only need the first line, taking the nature of form as the reliance of all dharmas: because nature encompasses universally, all tend toward form. Thus within a single form, all dharmas are fully present—this is the meaning of non-obstruction, because any single dharma encompasses the dharmadhātu. If one can understand in this way, then whenever there is seeing and hearing of any realm whatsoever, none is not the Buddha's appearance in the world. As the Mahāsaṃnipātasūtra says: 'At that time in the assembly there was a bodhisattva named Hui Ju, who addressed the Buddha: "World-Honoured One! When birth, old age, sickness, and death appear in the world, that is precisely the Buddha's appearance. When avidyā and craving appear, that is precisely the Buddha's appearance. When rāga, dveṣa, and moha appear, that is precisely the Buddha's appearance. When all nets of doubt and kleśas appear, that is precisely the Buddha's appearance. Why is this? If such dharmas did not appear in the world, by what cause would the Buddha appear in the world?" The Buddha said: "Excellent, excellent! Good man, it is truly as you have said." At that time Bodhisattva Sāgaramati said: "World-Honoured One! If there are those who do not see such dharmas, at that time does the Tathāgata appear in the world or not appear in the world?" [The Buddha said:] "Good man! When a bodhisattva first generates the bodhicitta, he truly does not know such dharmas; therefore, I expound them for him. Good man, there are four kinds of bodhisattvas: first, those who first generate the mind of bodhi; second, those who practice the path of bodhi; third, those who are firm and irreversible in bodhi; fourth, those who will succeed to the Buddha's place in one lifetime. The bodhisattva who generates the mind sees the physical characteristics of the Buddha, and having seen them, immediately generates the mind of bodhi. The bodhisattva who practices sees the Buddha endowed with all wholesome dharmas, and having seen this, immediately generates the mind of bodhi. The irreversible bodhisattva sees the Tathāgata's body and all dharmas as completely equal. The bodhisattva of one lifetime does not see any merits of the Tathāgata or any dharmas. Why is this? Because the eye of wisdom he has attained is distinctly pure, because he has severed the two views, and because his wisdom is purified. If one does not see purity, does not see impurity, and does not see neither purity nor impurity, this person is able to clearly see the Tathāgata."' Furthermore, an ancient virtuous one explaining the Tiantai Śamatha and Vipaśyanā said: 'Merely realize that one thought of one's own mind is the dharmadhātu; the buddhas of the ten directions and all sentient beings share the same non-abiding, originally taking the one dharmadhātu as body and as land. There is neither that nor this, neither root nor abiding place, neither cultivation nor non-cultivation, neither realization nor non-realization, neither ordinary nor holy. Sentient beings merely claim themselves to be ordinary, uncultivated, and unrealized due to entanglement in false thoughts; they call the Buddha holy, cultivated, and realized. Cultivation and realization, ordinary and holy, are forcefully established by sentient beings themselves; in the state of Buddhahood, there are no such names at all. What all buddhas see is that the ordinary and holy bodies of all sentient beings are the Buddha's dharmakāya; all lands are the Buddha's lands; all dharmas are the Buddha-dharma; all minds are the one mind. Searching to the utmost of the ten directions and the three periods of time, there is not the slightest bit—whether of form or of mind—that is not the Buddha-principle. The realm of wisdom is brilliantly luminous, universally pervading the dharmadhātu; there has never been a single thing, [yet] body and mind are tranquil, without anything to perform. Since the Buddha-mind is like this, my learning the Buddha's wisdom and using the mind as the Buddha does is precisely the luminous stillness of śamatha and vipaśyanā. The Buddha's manifestation is precisely my mind's manifestation; manifestation and non-manifestation are merely reflected images upon the mirror of one's own mind.'