宗鏡錄 19.3.5

19.3.5

成則違誓。 彼答不正。 華嚴記中。 約如實義釋。 諸佛皆有悲智二門。 以大悲故。 窮未來際無成佛時。 故菩薩闡提。 不成佛也。 以大智故。 念念速成。 又欲化盡諸眾生界。 自須速成。 方能廣化。 不懼違昔。 盡竟誠言。 又了眾生之本如。 故化而無化。 是則常成亦常不成。 亦常化而常無化。 悲智自在。 何局執耶。 如上釋者。 此猶是約理事雙通。 若直就宗明。 如華嚴經云。 如來初成正覺時。 於自身中。 見一切眾生。 已成佛竟。 已涅槃境。 又經云。 爾時世尊。 復依一切住持藏法如來之相。 為菩薩宣說般若。 一切有情住持遍滿甚深理趣勝藏法門。 謂一切有情。 皆如來藏。 普賢菩薩。 自體遍故。 一切眾生。 皆金剛藏。 以金剛藏。 所灌灑故。 一切眾生。 皆正法藏。 一切皆依。 正語轉故。 一切眾生。 皆妙業藏。 一切事業。 加行依故。 法華經云。 舍利弗。 當知。 我本立誓願。 欲令一切眾。 如我等無異。 如我昔所願。 今者已滿足。 化一切眾生。 皆令入佛道。 斯則成佛度生。 大願大化悉圓滿矣。 如有不信此說。 自尚未成。 焉能度彼。

if they achieved it, they would violate their vow.' That answer is not correct. In the Huayan commentary, it is explained according to the meaning of true reality: All Buddhas have the two approaches of compassion and wisdom. By virtue of great compassion, they exhaust the limits of the future with no time of attaining Buddhahood; therefore bodhisattva icchantikas do not attain Buddhahood. By virtue of great wisdom, they quickly attain it thought-moment after thought-moment. Furthermore, wishing to transform all realms of sentient beings completely, they must themselves quickly attain it, and only then can they extensively transform them; they do not fear violating their past [vows], fully exhausting true words. Furthermore, they understand the original tathatā of sentient beings, and thus they transform without transforming. Thus they constantly achieve it and also constantly do not achieve it; they also constantly transform and constantly do not transform. Compassion and wisdom are unhindered; why cling to limitations? The above explanation is still in terms of both principle and phenomenon being mutually penetrating. If one clarifies it directly according to the source, as the Avataṃsaka-sūtra says: 'When the Tathāgata first realized right awakening, within his own body he saw all sentient beings had already completed Buddhahood and were already in the realm of nirvāṇa.' Another sūtra also says: 'At that time the World-Honoured One, again relying on the marks of all Tathāgatas who sustain the treasury of Dharma, expounded prajñā for the bodhisattvas—the supreme treasury Dharma-gate of the profound principle that sustains and pervades all sentient beings: that is, all sentient beings are the tathāgatagarbha, because Samantabhadra Bodhisattva's own substance is pervasive; all sentient beings are the vajragarbha, because they are sprinkled by the vajragarbha; all sentient beings are the true-Dharma-garbha, because all rely on the turning of right speech; all sentient beings are the wondrous-karma-garbha, because all activities and applications rely upon it.' The Lotus Sūtra says: 'Śāriputra, you should know that originally I made a vow wishing to cause all living beings to be equal to me without difference. What I formerly vowed has now already been fulfilled: I transform all sentient beings and cause them all to enter the Buddha Path.' Thus attaining Buddhahood and delivering sentient beings, the great vow and the great transformation are completely fulfilled. If there are those who do not believe this explanation, they themselves have not yet achieved it; how could they deliver others?