宗鏡錄 19.3.2

19.3.2

故知煩惱即菩提。 菩提即煩惱。 所以勝天王般若經云。 佛告勝天王言。 譬如無價如意寶珠。 粧飾瑩治。 皎潔可愛。 體圓極淨。 無有垢濁。 墮在淤泥。 已經多時。 有人拾得。 取而守護。 不令墮落。 法性亦爾。 雖在煩惱。 不為所染。 後復顯現。 天王。 諸佛如來。 悉知眾生自性清淨。 客塵煩惱之所覆蔽。 不入自性。 是故菩薩摩訶薩。 行般若波羅蜜。 應作是念。 我當勇猛。 勤修精進。 為諸眾生。 說是甚深般若波羅蜜。 除其煩惱。 一切眾生。 皆有性淨。 是故於彼。 勿生下劣。 應當尊重。 彼即我師。 如法恭敬。 菩薩摩訶薩。 作如是心。 即生般若。 闍那大悲處胎經云。 魔梵釋女。 皆不捨身。 不受身。 悉於現身得成佛故。 偈云。 法性如大海。 不說有是非。 凡夫賢聖人。 平等無高下。 唯在心垢滅。 取證如反掌。 華手經云。 佛言。 堅意。 無礙際者。 即無邊際。 無邊際者。 即是一切眾生性也。 是名際門。 入是際門。 則能開演千億法藏。 此法藏者。 即非藏也。 堅意。 如來眾法藏中。 有所說法。 皆說是際。 復有色藏。 受想行識藏。 是藏非藏。 不在自藏。 是名諸藏。 以阿字門入。 釋曰。 阿字者。 即無生義。 若了心無生。 則無法可得。 悟此唯識。 乃入道之初門。 所以大品經云。 無有一法可得。 名曰眾生。 夫言眾生者。 即法身義。 如不增不減經言。 舍利弗。 即此法身。 過於恒沙。 無量煩惱所纏。 從無始來。 隨順世間。 生死濤波。 去來生滅。 名為眾生。 是知。 若云眾生即法身者。 甚為難解。 故先德引大涅槃經云。 若有人能藕中絲。 懸須彌山。 可思議不。 不也世尊。 佛言。 菩薩能以一念。 稱量生死。 不可思議。 今明圓理難曉。 但仰信而已。 如聞生死有不可思議理。 而但仰信。 不能一心即如來藏。 故非圓意。 文殊般若經云。 佛告文殊。 若人問汝。 有幾眾生界。 汝云何答。 文殊言。 眾生界數。 如如來界。 問。 眾生界廣狹。 答。 如佛界廣狹。 問。 一切眾生。 繫在何界。 答。 如如來繫。 眾生亦爾。 問。 眾生界住何處。 答。 住涅槃界。 又云。 文殊言。 如虛空無數。 眾生亦無數。 虛空不可得。 眾生亦不可得。 是以於不可得中。 隨世語言。 有所建立。 凡聖境界。 方便說者。 是不可思議。 廣大神變。 如大寶積經云。 文殊師利菩薩云。 復次法無出相。 說出離法。 是名神變。 法無差別。 文字分別。 是名神變。 法無所行。 說有修行。 是名神變。 法無來去。 說有來去。 是名神變。 於一道證。 建立諸果。 是名神變。 於一味法。 分別三乘。 是名神變。 一切諸佛。 唯是一佛。 說無量佛。 是名神變。 一切佛土。 唯一佛土。 說無量土。 是名神變。 無量眾生。 即一眾生。 說無量眾生。 是名神變。 一切佛法。 唯一佛法。 說無量法。 是名神變。 法不可示。 顯示諸法。 是名神變。 法無所得。 修習作證。 是名神變。 乃至爾時長老舍利弗。 語商主天子言。 汝聞此神變。 不驚怖耶。 天子答言。 我即神變。 云何驚怖。 舍利弗言。 天子。 以何密意。 而作是言。 天曰。 一切諸法。 若善不善。 無動而動。 名大神變。 是故舍利弗。 作善業者。 生於天上。 有大威德。 如是善業。 不可思議。 一切眾生。 往來生死。 亦不可思議。 不可思議者。 名大神變。 如佛所說。 四種境界。 不可思議。 一者。 業境界不可思議。 二者。 龍境界不可思議。 三者。 禪境界不可思議。 四者。 佛境界不可思議。 以是義故。 說一切法。 名大神變。 不應驚怖。

Therefore, one knows that kleśa is itself bodhi, and bodhi is itself kleśa. Hence the Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra says: "The Buddha addressed King Suvikrānta, saying: 'Suppose there is a priceless wish-fulfilling jewel, adorned and polished, brilliant and delightful, its substance round and utterly pure, free from any taints or defilements. It falls into mire and stays there for a long time. Someone finds it, picks it up, and protects it so that it will not fall again. The Dharma-nature is just like this: although it is within kleśas, it is not defiled by them, and later it is revealed once more. Heavenly King, all buddha-tathāgatas fully know that sentient beings are naturally pure by nature; obscured by adventitious defilements, [these defilements] do not enter their self-nature. For this reason, when a bodhisattva-mahāsattva practices the prajñāpāramitā, he should think: "I should be valiant and diligently cultivate vigor to explain this profound prajñāpāramitā for the sake of all sentient beings and remove their kleśas. All sentient beings possess purity of nature; therefore, toward them one must not give rise to [thoughts of their being] inferior. One should respect them: they are my teachers, and I must revere them in accordance with the Dharma." When a bodhisattva-mahāsattva gives rise to such a mind, prajñā is immediately born.'" The Bodhisattvagarbhasūtra says: "The daughters of Māra, Brahmā, and Śakra all attained buddhahood in their present bodies without abandoning the body and without receiving a body." A verse states: / "The Dharma-nature is like the great ocean: / it does not speak of right and wrong. / Ordinary beings, sages, and noble ones / are equal, without high or low. / It depends only on the eradication of the mind's defilements; / realizing awakening is like turning over one's palm." / The Kuśalamūlasaṃparigraha-sūtra says: "The Buddha said: 'Dṛḍhamati, the realm of non-obstruction is the limitless realm. The limitless realm is the nature of all sentient beings. This is called the gateway of realms. Entering this gateway of realms, one can expound a thousand billion Dharma-treasuries. These Dharma-treasuries are non-treasuries. Dṛḍhamati, whatever dharmas the Tathāgata expounds among the multitude of Dharma-treasuries, they all expound this realm. Furthermore, there are the treasuries of form, and the treasuries of feeling, perception, volitional formations, and consciousness. These treasuries are non-treasuries; they do not reside in their own treasury. These are called the various treasuries, entered through the gate of the syllable A.'" Explication: "The syllable A has the meaning of non-arising (anutpāda). If one understands that the mind is non-arising, then no dharma can be obtained. Awakening to this vijñapti-mātra is the preliminary gateway to entering the Path. Hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'There is not a single dharma that can be obtained; this is called a sentient being.' In speaking of a 'sentient being', it means the dharmakāya. As the Anūnatvāpūrṇatvanirdeśa says: 'Śāriputra, it is just this dharmakāya, entangled by boundless kleśas exceeding the sands of the Ganges, that from beginningless time conforms to the world, coming and going, arising and ceasing on the surging waves of saṃsāra, which is called a sentient being.' Thus one knows: to say that a sentient being is itself the dharmakāya is exceedingly difficult to understand. Therefore, a former worthy quoted the Mahāparinirvāṇa-sūtra, saying: 'If someone could hang Mount Sumeru from a lotus thread, would that be conceivable or not?' 'No, World-Honoured One.' The Buddha said: 'That a bodhisattva can evaluate saṃsāra in a single thought is inconceivable.' Now, making clear that this complete principle is difficult to comprehend, one merely has reverent faith in it. If, hearing that saṃsāra has an inconceivable principle, one merely has reverent faith in it and cannot [realize that] the one mind is itself the tathāgatagarbha, it is not the complete meaning." The Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra says: "The Buddha addressed Mañjuśrī: 'If someone asks you, "How many realms of sentient beings are there?", how would you answer?' Mañjuśrī said: 'The number of the realm of sentient beings is like the realm of the Tathāgata.' Question: 'What is the extent of the realm of sentient beings?' Answer: 'Like the extent of the Buddha's realm.' Question: 'To what realm are all sentient beings bound?' Answer: 'Just as the Tathāgata is bound, so too are sentient beings.' Question: 'Where does the realm of sentient beings abide?' Answer: 'It abides in the realm of nirvāṇa.' It also says: Mañjuśrī said: 'Just as space is countless, sentient beings are also countless. Space cannot be obtained; sentient beings also cannot be obtained. Therefore, within what cannot be obtained, designations are established in accordance with worldly conventions; what is expediently taught regarding the realms of ordinary beings and sages is an inconceivable, vast spiritual transformation.'" As the Mahāratnakūṭasūtra says: "Mañjuśrī Bodhisattva said: 'Furthermore, dharmas have no characteristic of emergence, yet expounding the dharma of renunciation—this is called spiritual transformation. Dharmas have no distinctions, yet distinguishing them with words—this is called spiritual transformation. Dharmas have no activity, yet expounding that there is cultivation—this is called spiritual transformation. Dharmas have no coming or going, yet expounding that there is coming and going—this is called spiritual transformation. Establishing various fruits upon the realization of the single path—this is called spiritual transformation. Distinguishing the triyāna within the dharma of single flavor—this is called spiritual transformation. All buddhas are only one buddha, yet expounding immeasurable buddhas—this is called spiritual transformation. All buddha-lands are only one buddha-land, yet expounding immeasurable lands—this is called spiritual transformation. Immeasurable sentient beings are just one sentient being, yet expounding immeasurable sentient beings—this is called spiritual transformation. All buddha-dharmas are only one buddha-dharma, yet expounding immeasurable dharmas—this is called spiritual transformation. Dharmas cannot be indicated, yet revealing all dharmas—this is called spiritual transformation. Dharmas cannot be obtained, yet cultivating and realizing them—this is called spiritual transformation.' … At that time, Elder Śāriputra addressed the devaputra Merchant Leader (Śreṣṭhin), saying: 'Hearing of this spiritual transformation, are you not frightened?' The devaputra answered, saying: 'I am myself spiritual transformation; why would I be frightened?' Śāriputra said: 'Devaputra, with what hidden intention do you make this statement?' The deva said: 'All dharmas, whether wholesome or unwholesome, moving without motion—this is called the great spiritual transformation. Therefore, Śāriputra, those who perform wholesome karma are born in the heavens and possess great majestic power; such wholesome karma is inconceivable. That all sentient beings come and go in saṃsāra is also inconceivable. What is inconceivable is called the great spiritual transformation. As the Buddha taught, four realms are inconceivable: first, the realm of karma is inconceivable; second, the realm of dragons (nāgas) is inconceivable; third, the realm of dhyāna is inconceivable; fourth, the realm of the Buddha is inconceivable. By this meaning, all dharmas are called the great spiritual transformation, and one should not be frightened.'"