宗鏡錄 19.5

19.5

答。三乘多約理成。或云。法身即等。報化未圓。亦云。一念成佛。皆從理說。今一乘宗。理事齊等。古德云。此出自華嚴大意。難以取解。然諸眾生。若於人天位中觀之。具足人法二我。小乘唯是五蘊實法。大乘或說但心所現。或說幻有即空。人法俱遣。或說唯如來藏。具恒沙性德故。眾生即在纏法身。法身眾生。義一名異。猶據理說。更有說言。相本自盡。性本自現。不可說言。即佛不即佛等。若依華嚴宗。舊來成竟。亦涅槃竟。非約同體。此成即是彼成。若爾。何以現有眾生。非即佛耶。若就眾生見解位看者。尚不見唯心即空。安見圓教中事。如迷東為西。正執西故。若諸情頓破。則法界圓現。無不已成。猶彼悟人。西處全東。是以善財龍女。皆是凡夫一生親證。三乘權教信不及人。稱為示現。如玄義格云。人謂善財龍女。是法身菩薩。化為幻技。一時悅凡人。令自強不息耳。議曰。若爾。聖有誑凡之愆。凡無即聖之分。教門徒設。用學何為。故不然也。

Answer: The triyāna mostly speaks in terms of realization in principle. Or it is said: 'The dharmakāya is immediately equal, but the reward and transformation bodies are not yet complete.' It is also said that realizing Buddhahood in a single thought-moment is entirely spoken from principle. Now the Ekayāna school maintains that principle and phenomena are equally uniform. An ancient worthy said: 'This comes from the great import of the Huayan, and is difficult to grasp and understand.' However, if all sentient beings are viewed from the positions of humans and devas, they are fully endowed with the two selves of person and phenomena. In the Hīnayāna, there are only the real phenomena of the five aggregates. In the Mahāyāna, it is either said to be merely what is manifested by the mind, or said that illusory existence is identical to emptiness, with both person and phenomena dismissed; or it is said to be solely the tathāgatagarbha, because it is endowed with nature-virtues as numerous as the sands of the Ganges; therefore sentient beings are the dharmakāya entangled in defilement—'dharmakāya' and 'sentient beings' being one in meaning and different in name, which is still spoken on the basis of principle. There are further explanations saying: 'Characteristics are originally extinguished of themselves, and the nature is originally manifest of itself; one cannot say it is identical to Buddha or not identical to Buddha, and so forth.' If one relies on the Huayan school, it has originally been completed from of old, and is also already in nirvāṇa. It is not in terms of the same substance, where this one's realization is that one's realization. If so, why are there presently sentient beings who are not identical to Buddha? If one looks from the position of sentient beings' views and understanding, they do not even see that mind-only is immediately empty, so how could they see the matters in the Perfect Teaching? It is like mistaking east for west: precisely because they cling to west, if all emotional views are suddenly shattered, then the dharmadhātu is completely manifested, and there is none who has not already achieved it. It is like that awakened person: the place of west is entirely east. Therefore Sudhana and the Dragon Girl are both ordinary beings who personally realized it within a single lifetime. People in the provisional teachings of the triyāna whose faith does not reach this call it an apparitional manifestation. As the Xuan yi ge says: 'People say that Sudhana and the Dragon Girl were dharmakāya bodhisattvas who transformed into illusory performers, pleasing ordinary people for a time and causing them to exert themselves unceasingly.' The critique says: 'If so, the noble would have the fault of deceiving the ordinary, and the ordinary would have no share in directly becoming noble; the teaching-gate would be established in vain, and what use would there be in studying it? Therefore it is not so.'