宗鏡錄 21.11

21.11

答。准攝論云。以唯識智為體。為佛及菩薩。唯識智為體。即金剛般若論云。智習唯識通。如是取淨土。若佛地論。以佛自在無漏心為體。非離佛淨心外。別有實等淨心色也。又云。色等即是佛淨心所感。離佛自心之外。別無能感。如是假實之色。皆不離佛淨心。即此淨心。能顯假實之色故。經云。青色青光。黃色黃光等是也。天台無量壽疏云。夫樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢淨。見兩土之昇沈。行開善惡。覩二方之麁妙。喻於形端則影直。源濁則流昏。乃至可謂微行妙觀。至道要術者哉。此經心觀為宗。實相為體。記云。妙觀至道者。業行雖多。以心觀為要術。一念心起。淨土宛然。無作體如。故言微行。一心三觀。皆空假中。能所雖分。互照不思議。境要在心原。即觀功也。橫周豎窮。平等無二。三觀因圓。三德果滿。皆由心要義成。故言至道要術。肇法師云。萬事萬形。皆由心成。心有高下。故丘陵是生。又云。佛土常淨。豈待變而後飾。蓋是變眾人之所見耳。是以眾生見為土石山河。皆是自業之影起。菩薩純為妙慧。即是真智之所為。離凡聖心。無真俗境。如華嚴論云。此華嚴經。明。緣起法界門。理事無二。無緣不寂。無事不真。十方世界。一真性海。大智圓周。為國土境界。總為性海。為一真法界。非有情無情。隨業說故。為華嚴中純真境界。總為智故。十住菩薩以慧為國。十行菩薩以智為國。十迴向十地以妙為國。不說情與無情二見差別。以華嚴經為彰本法。異三乘權學教故。是無情是有情。有生有滅故。

"Answer: According to the Mahāyānasaṃgraha, the consciousness-only wisdom is taken as its substance—for the Buddha and bodhisattvas, the consciousness-only wisdom is taken as its substance. That is, the Vajracchedikā-prajñāpāramitopadeśa says: 'Wisdom practices consciousness-only penetrations; / In this way one takes the pure land.' According to the Buddhabhūmiśāstra, the Buddha's sovereign, untainted mind is taken as the substance; it is not that apart from the Buddha's pure mind there is separate real form, and so on, of a pure mind. It also says: 'Form and so on are precisely what is induced by the Buddha's pure mind; apart from the Buddha's own mind, there is nothing else capable of inducing them.' Thus provisionally designated and real forms are not apart from the Buddha's pure mind. Because this very pure mind can manifest provisionally designated and real forms, the sūtra says: 'Blue form with blue light, yellow form with yellow light,' and so forth. Tiantai's Commentary on the Amitāyurdhyānasūtra says: 'Now, the Land of Bliss compared to the realm of suffering, gold and jewels compared to mud and sand, the lotus pond seen from the prison of the womb, the jewel trees compared to the thicket of brambles—truly these stem from the mind distinguishing defilement and purity, so that the rising and sinking of the two lands are seen; practice opens into good and evil, so that the coarseness and subtlety of the two directions are observed. This is illustrated by: when the shape is straight, the shadow is upright; when the source is turbid, the stream is murky... and thus it can be called subtle practice and marvelous contemplation, the essential method of the ultimate path.' This sūtra takes contemplation of the mind as its source, and true characteristic as its substance. The Record says: '"Marvelous contemplation and the ultimate path": although karmic practices are numerous, contemplation of the mind is taken as the essential method. When a single thought-moment arises in the mind, the pure land is vividly present; the unconditioned substance is as it is, hence it is called subtle practice. The three contemplations of one mind are all empty, provisional, and middle; although subject and object are divided, they mutually illuminate the inconceivable. The essential point of the object lies in the mind-source, which is the merit of contemplation. Horizontally universal and vertically exhaustive, equal and without duality. The cause of the three contemplations is rounded, and the fruit of the three virtues is fulfilled, all brought to completion through the essential meaning of the mind; hence it is called the essential method of the ultimate path.' Master Sengzhao said: 'The myriad things and myriad forms are all accomplished by the mind. Because the mind has highs and lows, mounds and hills are born.' He also said: 'The buddha-land is ever pure; how could it wait to be transformed before being adorned? It merely transforms what the multitude sees.' Therefore, sentient beings seeing it as earth, stone, mountains, and rivers are all shadows arising from their own karma; for bodhisattvas it is purely marvelous wisdom, which is the doing of true wisdom. Apart from the minds of ordinary beings and sages, there are no real or conventional objects. As the Treatise on the Avataṃsaka says: 'This Avataṃsakasūtra illuminates the gate of the dharmadhātu of conditioned arising; principle and phenomena are not two, no condition is not calm, and no phenomenon is not real. The worlds of the ten directions are one sea of true nature; great wisdom is universally round, serving as the realm of the lands. Totally they form the ocean of nature, forming the one true dharmadhātu; it is not that there are sentient and non-sentient, which are merely spoken according to karma. As the purely true realm within the Avataṃsaka, they are totally wisdom. Bodhisattvas of the ten abodes take wisdom as their land; bodhisattvas of the ten practices take gnosis as their land; bodhisattvas of the ten dedications and ten grounds take the marvelous as their land. They do not speak of the differing views of sentient and non-sentient, because the Avataṃsakasūtra reveals the fundamental Dharma, differing from the provisional teachings of the triyāna, where non-sentient and sentient exist with arising and ceasing.'"