宗鏡錄 19.3.3

19.3.3

復次舍利弗。 若如來說此神變。 虛空界寧有怖耶。 答言。 不也。 天曰。 若虛空不怖。 云何問言汝不驚怖。 舍利弗言。 汝豈同虛空耶。 天曰。 如佛所說。 若內空。 外空。 是虛空不。 答言。 如是。 天曰。 是故一切眾生。 是虛空性。 是知若一切有情無情。 皆同虛空性者。 何處有凡聖之異。 內外之殊。 且虛空性。 無有起盡。 何故更問成佛不成佛乎。 入法界體性經云。 佛問文殊。 汝知法界耶。 如是。 世尊。 我知法界。 即是我界。 又問。 汝豈不樂法界耶。 文殊曰。 世尊。 我不見一法非法界者。 更何所樂。 持世經云。 若世間法。 與出世間法異者。 諸佛不出於世也。 何者。 以覺一切法平等。 故名為佛。 大集經云。 諸眾生界及法界。 若能平等觀無異。 不生分別一二數。 是名菩薩不退印。 又云。 若有菩薩。 不離凡夫。 能知聖法。 以凡夫心。 觀察聖法。 密嚴經云。 如來法身。 住於一切眾生身中。 光影外現。 猶如淨綵裹摩尼珠。 無所障蔽。 亦復如是。 是故當知。 如來法身。 遍在一切諸眾生中。 如佛所說。 乃至枯樹蕉木。 亦悉皆入。 不應生害。 況復餘類。 是故不應稱量眾生。 除諸如來。 無能知者。 是以諸佛法身。 遍一切處。 夫法身者。 即自心也。 是法家之身。 群有之性。 該今徹古。 遍界盈空。 十方太虛。 於自心內。 尚如一點之雲生。 百千大海。 向本覺中。 猶若一滴之漚起。 豈況假名凡聖。 而非我心乎。 台教云。 佛者覺義。 如寶篋經云。 佛界眾生界。 一界無別界。 此是圓智。 圓覺諸法。 遍一切處。 無不明了。 雖五無間皆生解脫想。 雖惛盲倒惑。 其理存焉。 斯理灼然。 世間常住。 有佛不能益。 無佛不能損。 得之不為高。 失之不為下。 故言眾生即佛。 此理佛也。 華嚴論云。 一切處文殊師利。 一切處金色世界。 一切處不動智佛。 今之信者。 當信自心無依住性妙慧解脫。 是自文殊。 於心無依住中。 無性妙理。 有自在分別。 無性可動。 名不動智佛。 理智無二妙用自在。 是故號曰妙德菩薩。 是故一切諸佛。 從此信生。 故號文殊。 為十方諸佛之母。 亦號文殊。 為童子菩薩。 為皆以信為初生故。 信心成就。 即以定慧觀智力印之。 契一念相應。 名十住初心。 便成正覺。 取能行行處。 號曰普賢。 取妙慧無依處。 號曰妙德。 取善能分別知根之智。 號之為不動智佛。 自契相應。 名為正覺。 且能信處。 號之曰信。 自契相應。 名為住心。 為住佛所住妙慧解脫相。 盡無生法故。 若心外有佛。 不名信心。 名為邪見人也。 一切諸佛。 皆同自心。 一切眾生。 皆同自性。 性無依故。 體無差別。 智慧一性。 應如是知。 以此同體妙慧。 知諸佛心。 及眾生心。 應如是信解。 不自欺誑。 是故此經宗趣。 為大心眾生設如斯法。 諸佛自所乘門。 一乘妙典。 法界道理。 令大心眾生。 入佛根本。 大智佛果故。 一念契真。 理智同現。 即便佛故。 為法界道理。 見則無初中後故。 是以世人。 唯信諸佛境界。 不可思議。 不知眾生境界。 亦不可思議。 以眾生界即佛界故。 如論云。 一切處不動智佛者。 夫一切之言。 無處不遍。 豈獨眾生界耶。 所以華嚴私記云。 今多許人學。 皆得與釋尊等。 亦與文殊等。 一念即等。 若不信。 始作少時努力。 靜思惟看。 故知一念平等。 理事無差。 但靜思凝神。 迴光內照。 有何異法能為隔越。 唯自心想起。 妄分高下耳。 清涼疏云。 佛及眾生。 若以性淨而說。 現今平等。 而不妨迷悟之殊。 是故三乘亦有差別。 亦無差別。 是則染淨三世一切諸法。

"Furthermore, Śāriputra, if the Tathāgata were to display such spiritual transformations, would the realm of space have fear?" He answered, "No." The devatā said, "If space does not fear, why ask, 'Are you not terrified?'" Śāriputra said, "Could you be the same as space?" The devatā said, "As the Buddha has taught, is internal emptiness or external emptiness space, or not?" He answered, "It is." The devatā said, "Therefore, all sentient beings have the nature of space." Thus we know that if all sentient and insentient beings equally share the nature of space, where could there be any difference between ordinary being and sage, or distinction between internal and external? Moreover, the nature of space has neither arising nor ceasing; why further ask whether one attains Buddhahood or does not attain Buddhahood? The *Sūtra on the Essential Nature of the Dharmadhātu* says: "The Buddha asked Mañjuśrī, 'Do you know the dharmadhātu?' 'So it is, World-Honoured One, I know the dharmadhātu; it is my own realm.' He asked again, 'Do you not delight in the dharmadhātu?' Mañjuśrī said, 'World-Honoured One, I do not see a single phenomenon that is not the dharmadhātu; what else is there to delight in?'" The *Lokadhāradharā-sūtra* says: "If worldly phenomena were different from supramundane phenomena, the Buddhas would not appear in the world. Why? Because awakening to the equality of all phenomena is called 'Buddha'." The *Mahāsaṃnipāta-sūtra* says: "If one can contemplate the realms of all sentient beings and the dharmadhātu equally without difference, / not giving rise to distinctions of one or two, / this is called the bodhisattva's seal of non-retrogression." It also says: "If there is a bodhisattva who, without departing from the ordinary person, can know the noble Dharma, and with the mind of an ordinary person contemplates the noble Dharma..." The *Ghanavyūha-sūtra* says: "The Tathāgata's dharmakāya abides within the bodies of all sentient beings, its light and reflections appearing externally like a maṇi jewel wrapped in pure silk, unimpeded in just the same way. Therefore one should know that the Tathāgata's dharmakāya pervades all sentient beings. As the Buddha has taught, it even enters dried trees and parched wood; one should not harm them, how much less other kinds of beings. Therefore one should not measure sentient beings; except for the Tathāgatas, none can know them." Hence the dharmakāya of all Buddhas pervades all places. Now, the dharmakāya is one's own citta; it is the body of the lineage of the Dharma, the nature of the multitude of existents. It encompasses the present and penetrates antiquity, pervades the realms and fills space. The empty space of the ten directions, within one's own citta, is still like the arising of a speck of cloud; the hundreds of thousands of great oceans, toward original awakening, are just like the uprising of a single drop of foam. How much less could the nominal 'ordinary person' and 'sage' not be my own citta? The Tiantai teachings state: "'Buddha' means awakening. As the *Ratnakaraṇḍaka-sūtra* says, 'The Buddha-realm and the realm of sentient beings are one realm; there is no other realm.' This is perfect wisdom, which perfectly awakens to all phenomena, pervading all places, with nothing not clearly understood. Even within the five [sins of] immediate retribution, thoughts of liberation arise; even in confusion, blindness, and inversion, this principle is preserved therein. This principle is luminous and constantly abides in the world. The presence of a Buddha cannot increase it, and the absence of a Buddha cannot diminish it; obtaining it is not high, and losing it is not low. Therefore it is said that sentient beings are identical with Buddha; this is the Buddha of principle." The *Huayan Treatise* says: "Everywhere is Mañjuśrī, everywhere is the Golden World, everywhere is the Buddha of Immovable Wisdom. Those of faith today should believe that their own citta's unsupported nature, wondrous prajñā, and liberation are their own Mañjuśrī. In the citta's lack of support, the wondrous principle of naturelessness has sovereign discrimination, and because no nature can be moved, it is called the Buddha of Immovable Wisdom. Principle and wisdom are non-dual, and their wondrous function is sovereign; therefore he is named Bodhisattva Wondrous Virtue (Mañjuśrī). Therefore, all Buddhas are born from this faith; hence Mañjuśrī is named the mother of all Buddhas of the ten directions. He is also named Mañjuśrī the Youthful Bodhisattva, because all take faith as their initial birth. When faith is perfected, one then seals it with the power of the contemplative wisdom of samādhi and prajñā; tallying with it in a single thought-moment is called the initial mind of the ten abodes, and one immediately achieves right awakening. Taken from the aspect of being able to practice, he is named Samantabhadra; taken from the aspect of wondrous prajñā being unsupported, he is named Wondrous Virtue; taken from the aspect of wisdom skillfully discriminating and knowing the faculties, he is named the Buddha of Immovable Wisdom. One's own tallying and accord is called right awakening. Moreover, that which is able to believe is named faith; one's own tallying and accord is named the abiding mind, because one abides in the characteristics of wondrous prajñā and liberation in which the Buddhas abide, exhausting the unproduced phenomena. If there is a Buddha outside the mind, this is not called faith; one is named a person of wrong views. All Buddhas are identical with one's own citta; all sentient beings are identical with one's own nature. Because the nature has no support, its substance has no difference. Wisdom is of one single nature; one should know it in this way. Using this wondrous prajñā of identical substance, one knows the mind of the Buddhas and the mind of sentient beings; one should believe and understand in this way, and not deceive oneself. Therefore, the essential purport of this sūtra sets forth such a teaching for sentient beings of great aspiration. It is the vehicle traversed by the Buddhas themselves, the wondrous scripture of the One Vehicle, the principle of the dharmadhātu, causing sentient beings of great aspiration to enter the Buddha's root, the great wisdom of the Buddha-fruit. Because in a single thought-moment one accords with the real, principle and wisdom manifest together, and one is immediately a Buddha. Because in the principle of the dharmadhātu, when seen, there is no beginning, middle, or end. Therefore, worldly people only believe that the realm of the Buddhas is inconceivable, but do not know that the realm of sentient beings is also inconceivable, because the realm of sentient beings is identical with the realm of the Buddhas. As the treatise says, 'Everywhere is the Buddha of Immovable Wisdom'—now, the word 'everywhere' leaves no place unpervaded; how could it be limited to the realm of sentient beings? Therefore the *Private Notes on the Huayan* says: 'Now many people who study can all become equal to Śākyamuni, and also equal to Mañjuśrī; in a single thought-moment they are equal. If you do not believe it, try for just a short while to make an effort, quietly reflecting and seeing.' Thus we know that in a single thought-moment there is equality, and principle and phenomenon are without difference. Just quietly reflect and concentrate the spirit, turning the light back to illuminate within; what different phenomenon could create an obstruction? It is only that conceptions arise from one's own citta, falsely differentiating higher and lower. Master Qingliang's commentary says: 'As for Buddha and sentient beings, if spoken of in terms of purity of nature, they are presently equal, yet this does not obstruct the distinction between delusion and awakening. Therefore the three vehicles also have differences and have no differences. Thus, defiled and pure, all phenomena of the three periods of time...'