宗鏡錄 21.19

21.19

答云示旨者。示現意也。意除封迷。常之極。所云不遂是火者。餓鬼雖自業惑所迷。見水為火。然水不從惑成火。遂者從也。因緣之法。誠有此理者。謂如來說法。有二種門。一謂因緣門。二謂因果門。因緣門者。即無定質。因果門者。即有定義。又經明一切世間淨穢國土。皆是菩薩行所成。眾生業共感。若娑婆緣熟。即華藏是娑婆。若華藏緣熟。即娑婆是華藏。若無行無感。世界不成。則離心之外。更無一法。如華藏世界海者。略有二因。一約眾生如來藏識。即是香海。亦法性海。依無住本。是謂風輪。亦妄想風。於此海中。有因果相。恒沙性德。即是正因之華。世出世間。未來果法。皆悉含攝。故名為藏。若以法性為海。心即是華。含藏亦爾。然此藏識相分之中。半為外器。不執受故。半為內身。執為自性。生覺受故。如來藏識。何緣如此。法如是故。行業引故。二約諸佛。謂以大願風。持大悲海。生無邊行華。含藏二利。染淨果法。重疊無礙。故所感剎。相狀如之。所以重重無盡。皆是凡聖之心。真如性故。上之大海。既是藏識。今明心華之內。攝諸種子。一一種子。不離藏識海。故有多香海。然一一具於性德故。皆有莊嚴故。又夫一切諸法。隨緣幻生。體用俱無。隱顯互起。或多中現一。一中現多。若不知起盡之根由。則任運但隨境轉。或隨好境而忻集。或逐惡緣而怖生。若能明了一切凡聖等法。悉是自心境界。以此一印。眾怖潛消。所以持地經云。佛告阿逸多菩薩。於一切法。於一切菩薩法。莫生恐怖。於一切辟支佛法。亦莫恐怖。於一切聲聞法。亦莫恐怖。於一切凡夫法。亦莫恐怖。乃至於靜於亂。亦莫恐怖。於假於實。亦莫恐怖。於信不信。亦莫恐怖。於善念不善念。亦莫恐怖。於住不住。亦莫恐怖。如是菩薩。於一切法。莫生恐怖。阿逸多。我於往昔修如是等無異法故。得成正覺。悉能了知一切眾生心之境界。而於所知不起知相。以我所證隨機演說。能令聞法諸菩薩等。獲得光明陀羅尼印。得法印故。永不退轉。釋曰。了一無畏法。能除五怖畏。入此一心門。當生歡喜地。又云。心淨得佛土功德淨。故云。欲得淨土果者。當淨其心。舉果勸因。謂由心也。云何稱淨。若行者不得心。處則心無起滅。無起滅故。是曰淨心。又大品經云。空故。離故。不生故。寂滅故。名之為淨。隨其心淨則佛土淨者。明因則是心。此明心外無境界。隨心而生。心既清淨。外報相亦淨。淨穢從心。自無體質。豈有相礙而異處。是故行業不同。各各異見。行業同故。所以見不異。如聲和響順。形直影端。淨穢之異。皆由心作。若無心分別。垢淨何生。見垢實性。即無淨相。豈有二法相待而論差別乎。故華嚴經頌云。佛剎無分別。無憎無有愛。但隨眾生心。如是見有殊。所以對機立教。於分別門中。論眾生淨心。非唯一種。不可雷同。古釋有四。一真實淨。謂無漏善心。二相似淨。謂有漏善心。三究竟淨。謂佛世尊。四不究竟淨。謂十地已下。乃至凡夫。又四句料簡體相淨穢。一體淨相穢。謂佛現穢土相。佛心清淨無漏故。經云。為欲度斯下劣人故。示是眾惡不淨土耳。二體穢相淨。如十地已還。本識。及有漏六七識。并地前凡夫一切有漏心。所現淨土。是有漏。故名體穢。以依如來清淨佛土。自識變似淨土相現。名相淨。三體相俱淨。如佛及十地已還。無漏心中。所現淨土。四體相俱穢。如有漏心所現穢土。若分別淨土淨心。更有多種。復有究竟淨心。未究竟淨心。有有漏淨心。無漏淨心。有有相淨心。無相淨心。有伏現行淨心。斷種子淨心。有自力淨心。他力淨心。諸佛隨機。說無定法。若論大旨。尚不得一淨。何況多門。此乃一心真如。不守自性。隨緣對處。有淺有深。或垢或淨。不可滯理。妨事。守一疑諸。迷卷舒之門。起通局之見。雖同一旨。約相差別不無。雖云有異。順體一如不動。何者。若言其一。則安養寶方。娑婆丘隴。若言其異。十方佛國。一道清虛。若言其有。無邊淨剎。猶若虛空。若言其無。妙土交羅。如天帝網。所以精超四句。妙出百非。道不可以一言詮。理不可以一義宣。故如上所說。身土唯心。但將世間所見所聞之法驗之。自然可解。且如河嶽不靈。為人所感。何者。土木瓦石。豈有所知。皆精志在人。從識所變。或非人所附。俱不出心。如皇唐國史。德宗皇帝。貞元七年。驃國有使。重譯來朝。上乃親聘。使者云。自秦漢已來。未曾通於中國。上又問。何以知朕臨朝。對曰。我國三年。牛馬頭向東而臥。水無巨浪。海不揚波。所以知中夏有華風。乃陛下之聖德。乃至珠還合浦。劍去吳都。虎負子而過江。鳳呈祥而入境。牛虎無計度分別。珠劍本屬於無情。豈能感德知恩。抱強負弱。全是人心之所變。真唯識義之所成。如篤善則天堂現前。習惡則火車盈側。命富則珠珍溢藏。業貧則茆土攢身。但以宗鏡照之。萬事難逃影響矣。

The answer states that 'showing the purport' means 'the intention of manifestation'. The intention is to remove rigid delusion, which is the ultimate of fixity. What is called 'does not thereby become fire' means that although hungry ghosts are deluded by their own karmic confusion and see water as fire, nevertheless water does not become fire in accordance with that confusion; 'sui' means 'in accordance with'. The statement that 'such a principle truly exists in the dharma of causes and conditions' means that the Tathāgata's teaching of the Dharma has two portals: the first is the portal of causes and conditions, and the second is the portal of cause and effect. The portal of causes and conditions means there is no fixed substance. The portal of cause and effect means there are fixed definitions. Furthermore, the sūtras explain that all worldly pure and defiled lands are accomplished by the practices of bodhisattvas and mutually evoked by the karma of sentient beings. If conditions in the Sahā world are ripe, then the Kusumatalagarbha is the Sahā world; if conditions in the Kusumatalagarbha are ripe, then the Sahā world is the Kusumatalagarbha. If there were no practice and no evoke-ment, worlds would not be formed; thus, apart from the mind, there is not a single dharma. As for the ocean of Kusumatalagarbha worlds, briefly there are two causes. First, in terms of sentient beings' tathāgatagarbha-vijñāna, it is the ocean of fragrance and also the ocean of dharmatā. Depending on the foundation of non-abiding, it is called the wind-disc, and also the wind of conceptual proliferation. Within this ocean, there are the characteristics of cause and effect. Nature-virtues like the sands of the Ganges are the flowers of the primary cause. Mundane and supramundane future fruitional dharmas are all contained and gathered within it; therefore it is named 'garbha' (treasury). If one takes dharmatā as the ocean, the mind is the flower, and its containment is likewise. However, within the nimittabhāga of this storehouse consciousness, one half is the external receptacle [world], because it is not appropriated; the other half is the internal body, appropriated as self-nature, because it produces sensory experience. Why is the tathāgatagarbha-vijñāna like this? Because the dharma is thus; because karmic deeds lead to it. Second, in terms of all buddhas, by the wind of great vows they uphold the ocean of great compassion, producing the boundless flowers of practice, which contain the twofold benefit [for self and other]. Defiled and pure fruitional dharmas interpenetrate without obstruction; hence the lands evoked by them resemble this in appearance. Therefore, their multiple layers of infinity are entirely the mind of ordinary beings and sages, because it is of the nature of tathatā. Since the great ocean above is the storehouse consciousness, it is now explained that within the flower of the mind, all seeds are subsumed. Each seed is not separate from the ocean of storehouse consciousness; thus there are many fragrant oceans. However, because each one is endowed with nature-virtues, all possess adornments. Moreover, all dharmas are produced illusorily according to conditions; substance and function are both absent; concealment and manifestation arise mutually. Either the one is manifested in the many, or the many are manifested in the one. If one does not know the root cause of their arising and ceasing, one merely revolves in following objects spontaneously: either delighting and gathering according to good circumstances, or producing fear in pursuit of bad conditions. If one can clearly understand that all mundane and supramundane dharmas are the realm of one's own mind, then through this single seal, all fears will secretly dissolve. Therefore the Dhāraṇīśvararāja Sūtra states: 'The Buddha told the Bodhisattva Ajita: Toward all dharmas, toward all bodhisattva dharmas, do not give rise to terror. Toward all pratyekabuddha dharmas, also do not be terrified. Toward all śrāvaka dharmas, also do not be terrified. Toward all ordinary-being dharmas, also do not be terrified. Even toward stillness and turmoil, also do not be terrified. Toward the provisional and the real, also do not be terrified. Toward faith and non-faith, also do not be terrified. Toward wholesome thoughts and unwholesome thoughts, also do not be terrified. Toward abiding and non-abiding, also do not be terrified. In this way, bodhisattvas should not give rise to terror toward all dharmas. Ajita, in the past I cultivated such non-different dharmas, and therefore I attained right awakening. I was fully able to understand the realms of the minds of all sentient beings, yet toward what was known, I did not give rise to characteristics of knowing. Preaching in accordance with capacities through what I had realized, I could cause the bodhisattvas who heard the Dharma to obtain the luminous seal of dhāraṇī. Because they obtained the seal of the Dharma, they never backslid.' The explanation states: Understanding the single dharma of fearlessness can eliminate the five terrors; entering this single-mind portal, one should be born into the Stage of Joy. It also states: Through the purity of the mind, the purity of the merits of the buddha-land is attained. Therefore it is said: 'Those who wish to attain the pure land fruit must purify their minds.' Pointing to the fruit to exhort the cause means that it is due to the mind. How is it called pure? If the practitioner cannot find the place of the mind, then the mind has no arising and ceasing; because there is no arising and ceasing, it is called a pure mind. Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'Because of emptiness, because of detachment, because of non-arising, because of quiescence, it is named purity.' 'In accordance with the purity of one's mind, the buddha-land is pure' clarifies that the cause is this mind; this clarifies that outside the mind there is no realm of objects, for they arise in accordance with the mind. When the mind is purified, the characteristics of the external retribution are also pure. Defilement and purity proceed from the mind and naturally have no substance of their own; how could there be mutual obstruction and distinct places? For this reason, because karmic deeds differ, each sees differently; because karmic deeds are identical, what is seen is not different. Just as a sound is harmonious and its echo follows, or a form is upright and its shadow straight, differences of purity and defilement are entirely made by the mind. If there is no mental discrimination, how could defilement and purity arise? Seeing the true nature of defilement, there is no characteristic of purity. How could there be two dharmas standing in mutual opposition to discuss differences? Therefore, a verse in the Avataṃsaka Sūtra states: 'Buddha lands have no discrimination, / Neither hatred nor love; / Merely following the minds of sentient beings, / Thus what is seen differs.' Therefore, teachings are established according to capacities: within the portal of discrimination, discussing the pure mind of sentient beings is not of a single kind and must not be lumped together. Ancient commentaries have four kinds: 1. Real purity, meaning the uncorrupted wholesome mind. 2. Resemblance purity, meaning the corrupted wholesome mind. 3. Ultimate purity, meaning the Buddha, the World-Honoured One. 4. Non-ultimate purity, meaning those below the tenth bhūmi down to ordinary beings. Furthermore, there is a four-phrase analysis of the purity and defilement of substance and characteristics: 1. Substance is pure while characteristics are defiled: meaning the Buddha manifests characteristics of a defiled land, because the Buddha's mind is pure and uncorrupted. The sūtra states: 'In order to deliver these inferior people, he shows this land of multiple evils and impurity.' 2. Substance is defiled while characteristics are pure: such as the pure land manifested by the fundamental consciousness, the corrupted sixth and seventh consciousnesses of those below the tenth bhūmi, and all the corrupted minds of ordinary beings prior to the bhūmis. It is corrupted, hence named 'defiled substance'; because it manifests in reliance upon the Tathāgata's pure buddha-land as a reflection appearing like a pure land transformed by one's own consciousness, it is named 'pure characteristics'. 3. Both substance and characteristics are pure: such as the pure land manifested within the uncorrupted mind of the Buddha and those below the tenth bhūmi. 4. Both substance and characteristics are defiled: such as the defiled land manifested by the corrupted mind. If one discriminates pure lands and pure minds, there are still more kinds: there are ultimate pure minds and non-ultimate pure minds; there are corrupted pure minds and uncorrupted pure minds; there are pure minds with characteristics and pure minds without characteristics; there are pure minds that suppress active manifestations and pure minds that sever seeds; there are pure minds through self-power and pure minds through other-power. The buddhas speak without fixed dharmas in accordance with capacities. If one discusses the great purport, one cannot even attain a single purity, much less multiple portals. This is the tathatā of the one mind, not keeping to its own nature: corresponding to conditions and situations, it has shallow and deep, or defiled and pure. One must not adhere to principle so as to obstruct phenomena, or hold to the one and doubt the many, confusing the portals of contraction and expansion and giving rise to views of universal or restricted scope. Although it is the same purport, differences with regard to characteristics are not absent. Although it is said to have differences, in conforming to the substance it is unchanging in its oneness. How so? If one says it is one, then there is the jeweled realm of Sukhāvatī and the hillocks of the Sahā world. If one says they are different, the buddha lands of the ten directions are a single path of clear voidness. If one says it exists, boundless pure lands are like empty space. If one says it does not exist, wonderful lands interlace like the net of the king of devas. Therefore, it subtly transcends the four phrases and marvelously goes beyond the hundred negations. The Dao cannot be expressed in a single word; principle cannot be expounded through a single meaning. Therefore, as stated above, bodies and lands are mind-only. Merely test it against the dharmas seen and heard in the world, and it will naturally be understood. Moreover, rivers and mountains have no spirit of their own; they are evoked by human beings. How so? How could earth, wood, tile, and stone possess awareness? In all cases, focused intent lies in the person, transformed from consciousness, or they are possessed by non-humans; none of this goes beyond the mind. For instance, in the national history of the August Tang, in the seventh year of the Zhenyuan era of Emperor Dezong, an envoy from the kingdom of Pyu came to court through repeated interpreters. The emperor granted him a personal audience. The envoy said: 'Since the Qin and Han dynasties, we have never communicated with the Central Kingdom.' The emperor also asked: 'How did you know that I had ascended the throne?' He replied: 'In our kingdom for three years, cows and horses lay down with their heads facing east, rivers had no giant waves, and the seas raised no billows. Therefore we knew that the Central Xia had a flourishing grace, which was Your Majesty's sagely virtue.' Furthermore, pearls returned to Hepu; the sword left the capital of Wu; a tiger carried its cubs across the river; a phoenix manifested an auspicious sign and entered the borders. Cows and tigers have no intentional discrimination, and pearls and swords originally belong to the insentient. How could they perceive virtue, know gratitude, embrace the strong, and protect the weak? They are entirely transformations of the human mind, accomplishments of the true meaning of consciousness-only. Just as earnest goodness causes heavenly palaces to appear before one, and practicing evil causes flaming carriages to crowd one's sides; karmic wealth causes gems and jewels to overflow the storehouse, while karmic poverty causes thatch and dirt to wrap the body. If one only illuminates them with the mirror of the source, none of the myriad affairs can escape being a shadow and an echo.