宗鏡錄 21.9

21.9

答。經論異說。統收法身。略有十種。一依佛地論。唯以清淨法界。而為法身。亦以法性而為其土。性雖一味。隨身土相。而分二別。智論云。在有情數中。名為佛性。在非情數中。名為法性。假說能所。而實無差。唯識論云。雖此身土。體無差別。而屬佛法。性相異故。謂法性屬佛。為法性身。法性屬法。為法性土。性隨相異。故云爾也。今言如虛空者。唯識論云。此之身土。俱非色攝。雖不可說形量大小。然隨事相。其量無邊。譬如虛空。遍一切處。故如虛空言。通喻身土。二或唯大智而為法身。所證真如為法性土。故無性攝論云。無垢無罣礙。智為法身故。若爾。云何言身相如虛空。智體無礙。同虛空故。三亦智亦如而為法身。梁攝論中。及金光明經。皆云。唯如如及如如智獨存。名法身故。此則身含如智。土則唯如。四境智雙泯而為法身。經云。如來法身。非心非境。土亦隨爾。依於此義。諸契經中。皆說如來身土無二。此則依真之言。顯無能所。方曰依真。成如空義。五。此上四句。合為一無礙法身。隨說皆得。土亦如之。六此上總別五句。相融形奪。泯茲五說逈然無寄。以為法身。土亦如也。此上單就境智以辯。七通攝五分及悲願等。所行恒沙功德。無不皆是此法身收。以修生功德。必證理故。融攝無礙。即此所證真如體大。為法性土。依於此義。身土逈異。今言身相。即諸功德。言如虛空。即身之性。華嚴經云。解如來身。非如虛空。一切功德無量妙法所圓滿故。八通收報化。色相功德。無不皆是此法身收故。攝論中。三十二相等。皆法身攝。又法華經云。微妙淨法身。具相三十二。然有三義。一相即如故。歸理法身。二智所現故。屬智法身。三當相並是功德法故。名為法身。其所依土。則通性相。淨穢無礙。我此土淨。而汝不見。眾生見燒。淨土不毀。色即是如。相即非相。身土事理。交互依持。通有四句。一謂色身。依色相土。二色身。依法性土。三法身。依法性土。四法身。依色相土。此上猶通諸大乘教。九通攝三種世間。皆為一大法身。具十佛故。其三身等。並此中智正覺攝故。土亦如之。即如空身而示普身。于何不具。此唯華嚴。十上分權實。唯以第九屬於此經。若據融攝及攝同教。總前九義為一總句。是謂如來無礙身土。又諸土無礙。通有十種。諸教說土。或謂但是無常。或云心變。理事懸隔。一多不融。故今要辯無礙。一理事無礙。謂全同真性。而剎相宛然。經頌云。華藏世界海。法界無差別。莊嚴悉清淨故。二成壞無礙故。謂成即壞。壞即成等。三廣狹無礙。不壞相而普周故。經頌云。體相如本無差別。無量國土悉周遍等。四相入無礙。經頌云。以一剎種入十方。十方入一亦無餘。亦是一多無礙。五相即無礙。經云。無量世界即一界故。六微細無礙。經頌云。清淨珠王布若雲。炳然顯現諸佛影等。七隱顯無礙。謂染淨異類。隱顯等殊。見不同故。八重現無礙。謂於塵中。見一切剎。剎內塵中見剎亦然。重重無盡。如帝網故。九主伴無礙。凡一世界。必有一切。以為眷屬。經頌云。毘盧遮那昔所行。種種剎海皆清淨。種種剎。即眷屬也。十三世無礙。一念融故。如上無礙。皆是一心。若有異法相參。則不能融攝。如大集經云。佛言。善男子。云何菩薩自淨其國。如諸佛土。若菩薩知一切法。無國無非國。至一切處。無至無不至。若菩薩見法對六情。皆知是佛法。亦不見凡夫法佛法有異。作是念。此一切法。皆是佛法。佛法至一切處故。一切諸法及佛法。但假名字。亦非是法。亦非非法。是故我等。不應取著。以自土淨故。知諸佛國淨。此與法平等。等。眼界是佛界。耳鼻舌身意法界是佛界。我不應分別。有尊有卑。菩薩如是。至一切法平等處。是為菩薩自淨其國。如諸佛土。則知主伴依正。不離五蘊。五蘊性空。即是平等。又見法從緣。則知國由心現。國由心現。故有而即空。空為法性。萬法由生。見法性原。是真智慧。所以諸佛他受用土。隨根不同。見有差別故。法華經云。我淨土不毀。眾生見燒盡。昔人云。如人於餓鬼火處見水。餓鬼於人水處見火。亦如羅剎宮殿與人宮殿。同在一處。互不相見。他受用土。亦復如是。若自受用土。故是遍周。不即三界。不離三界故。若法性土。即起滅常如。故知佛土難思。不可作存滅染淨之見矣。又古德釋有三義。一自性身土既同所證。明是體同。如一室之空。二自受用。如千燈光。同遍室內。三他受用。及變化二土。正證於前。亦相似名同。而隨機見異。如首楞嚴經云。循業發現者。隨眾生業果。皆能顯現。如釋迦出世。國土狹小。海水增盈。彌勒下生。世界寬弘四大海減。菩薩在會。無諸丘坑。聲聞處中。穢惡充滿。故知隨諸一切有情。而出應現。寬狹淨穢。總是眾生心量所成。佛果無作。裕公云。心則諸佛證之以為法身。境則諸佛證之以為淨土。則二皆所證。智為能證。慈恩疏云。

Answer: The varied explanations across sūtras and treatises are gathered up into roughly ten kinds of dharmakāya: First, according to the Buddhabhūmiśāstra, solely the pure dharmadhātu is taken as the dharmakāya, and the dharmatā is likewise taken as its land. Although the nature is of one single flavor, two distinctions are made following the characteristics of body and land. The [Mahāprajñāpāramit-]opadeśa says: "Within sentient beings it is called buddha-nature; within non-sentient things it is called dharmatā." Object and subject are provisionally spoken of, yet in reality there is no difference. The Vijñaptimātratāsiddhiśāstra says: "Although the substance of this body and land has no difference, they belong to the Buddha and to the Dharma, because their natures and characteristics differ." That is to say, dharmatā belonging to the Buddha is the dharmatā-body; dharmatā belonging to the Dharma is the dharmatā-land. Since the nature follows differences in characteristics, it is stated thus. As for saying now that it is 'like empty space,' the Vijñaptimātratāsiddhiśāstra says: "Neither this body nor this land is subsumed under form. Although their size and measure cannot be spoken of, yet following phenomenal characteristics their measure is boundless, just as empty space pervades all places." Therefore, the phrase 'like empty space' is a metaphor shared by both body and land. Second, or great wisdom alone is taken as the dharmakāya, and the realized tathatā is the dharmatā-land. Thus Asvabhāva's Mahāyānasaṃgrahopanibandhana says: "Because immaculate, unimpeded wisdom is the dharmakāya." If so, why is it said that the characteristic of the body is like empty space? Because the substance of wisdom is unimpeded, the same as empty space. Third, both wisdom and suchness are taken as the dharmakāya. In Paramārtha's translation of the Mahāyānasaṃgraha and in the Suvarṇaprabhāsottamasūtra, both state: "Because only suchness and the wisdom of suchness remain alone, they are named the dharmakāya." In this case, the body contains both suchness and wisdom, while the land is solely suchness. Fourth, both object and wisdom are extinguished to form the dharmakāya. A sūtra says: "The tathāgata's dharmakāya is neither mind nor object," and the land likewise follows this. Based on this meaning, all the discourses say that the tathāgata's body and land are not two. This relies on the words of truth, revealing that there is neither subject nor object; only then is it said to rely on the truth, completing the meaning of being like space. Fifth: The above four propositions are combined into one unimpeded dharmakāya; whichever one is spoken of, it holds true, and the land is also like this. Sixth: The above general and particular five propositions mutually fuse and displace each other, extinguishing these five explanations into a transcendent state with nothing to adhere to, which is taken as the dharmakāya; the land is also like this. The above are discussed purely with respect to object and wisdom. Seventh: Universally subsuming the fivefold [dharmakāya], the compassion and vows, and so on, none of the virtues practiced as numerous as sands of the Ganges are not subsumed within this dharmakāya. Because conditioned virtues produced by cultivation must realize the principle, they harmoniously integrate without impediment; this very great substance of tathatā realized is the dharmatā-land. Based on this meaning, body and land are completely distinct. When it is now said that the body has characteristics, that refers to the virtues; when it is said to be like empty space, that refers to the nature of the body. The Avataṃsakasūtra says: "Understand that the Tathāgata's body is not like empty space, because it is perfected by all virtues and immeasurable marvelous dharmas." Eighth: Universally gathering the reward and transformation [bodies], none of the form-characteristics and virtues are not subsumed within this dharmakāya. Therefore, in the Mahāyānasaṃgraha, the thirty-two marks and so forth are all subsumed by the dharmakāya. Also, the Saddharmapuṇḍarīkasūtra says: "The wondrously pure dharmakāya / Is endowed with the thirty-two marks." Yet there are three meanings: First, because the marks are identical to suchness, they return to the principle-dharmakāya. Second, because they are manifested by wisdom, they belong to the wisdom-dharmakāya. Third, because the marks themselves are entirely dharmas of virtue, they are named the dharmakāya. The land upon which they depend then encompasses both nature and characteristics, purity and defilement without impediment: "My land here is pure, yet you do not see it; sentient beings see it burning, but the pure land is not destroyed." Form is identical to suchness; characteristics are identical to non-characteristics. Phenomena and principle of body and land mutually support each other, admitting of four propositions in all: First, the form-body relies on the form-characteristic land. Second, the form-body relies on the dharmatā-land. Third, the dharmakāya relies on the dharmatā-land. Fourth, the dharmakāya relies on the form-characteristic land. The above is still common to the various Mahāyāna teachings. Ninth: Universally subsuming the three kinds of worlds, all become one great dharmakāya, because it is endowed with the ten buddhas; the three bodies and so on are all subsumed within the wisdom-and-right-enlightenment here, and the land is also like this. Manifesting the universal body from the body that is like space—in what is it not complete? This belongs solely to the Avataṃsaka. Tenth: Above, the provisional and the real were distinguished, and only the ninth was attributed to this sūtra; if one relies on mutual fusion and the inclusion of the common teaching, synthesizing the previous nine meanings into a single collective proposition, this is called the unimpeded body and land of the Tathāgata. Furthermore, the unimpededness of the lands has ten kinds in all. The various teachings speak of lands as being either merely impermanent or mind-transformed, principle and phenomena being vastly separated, and the one and the many not being fused; therefore we must now explain their unimpededness. First, the unimpededness of principle and phenomena: That is, fully identical with the true nature, yet the characteristics of the realm are vividly distinct. A sūtra verse says: "The ocean of worlds of the Lotus Treasury / Has no difference from the dharmadhātu, / Because its adornments are completely pure." Second, the unimpededness of formation and decay: That is, formation is identical to decay, decay is identical to formation, and so forth. Third, the unimpededness of breadth and narrowness: Without destroying characteristics, they universally pervade. A sūtra verse says: "Substance and characteristics are fundamentally without difference, / Universally pervading immeasurable lands," and so forth. Fourth, the unimpededness of mutual entry: A sūtra verse says: "Entering the ten directions with a single seed-realm, / The ten directions enter one without remainder." This is also the unimpededness of the one and the many. Fifth, the unimpededness of mutual identity: The sūtra says that immeasurable worlds are identical to a single world. Sixth, the unimpededness of the minute: A sūtra verse says: "Pure king-jewels spread like clouds, / Brilliantly displaying the reflections of the buddhas," and so forth. Seventh, the unimpededness of concealment and revelation: That is, the defiled and pure of different types are distinct in concealment, revelation, and so on, because they are seen differently. Eighth, the unimpededness of repeated appearance: That is, within a dust mote, one sees all realms; within the dust motes of a realm, one sees realms likewise, endlessly layer upon layer, like Indra's net. Ninth, the unimpededness of host and companions: Wherever there is a single world, it must have all worlds as its retinue. A sūtra verse says: "In the practices Vairocana performed in the past, / Diverse oceans of realms were all purified." Diverse realms are the retinue. Tenth, the unimpededness of the three periods of time: Because they are fused in a single thought-moment. The above kinds of unimpededness are all the one mind. If different dharmas were to intermix, they could not be fused and subsumed. As the Mahāsaṃnipātasūtra says: "The Buddha said: 'Good son, how does a bodhisattva purify his own land like the lands of the buddhas? If a bodhisattva knows that all dharmas have neither land nor non-land, reach everywhere yet have neither reaching nor non-reaching; if a bodhisattva sees dharmas confronting the six sense faculties and knows they are all the Buddha-Dharma, and also does not see that ordinary dharmas and the Buddha-Dharma are different, forming this thought: "All these dharmas are the Buddha-Dharma, because the Buddha-Dharma reaches everywhere. All dharmas and the Buddha-Dharma are merely provisional designations; they are neither dharmas nor non-dharmas. Therefore we should not grasp at them. Because one's own land is pure, one knows that the lands of all buddhas are pure. This is equal to the equality of dharmas. The realm of the eye is the Buddha-realm; the realms of ear, nose, tongue, body, mind, and dharmas are the Buddha-realm. I should not distinguish higher from lower." When a bodhisattva acts in this way, reaching the place of the equality of all dharmas, this is the bodhisattva purifying his own land like the lands of the buddhas.'" Then one knows that host and companion, dependent and primary [retribution], are not apart from the five aggregates. That the five aggregates are empty in nature is equality itself. Furthermore, seeing that dharmas arise from conditions, one knows that the land is manifested by the mind. Because the land is manifested by the mind, it exists yet is empty; emptiness is the dharmatā, from which the myriad dharmas arise. Seeing the source of dharmatā is true wisdom. For this reason, the lands of other-enjoyment of the buddhas, following differences in faculties, are seen differently. Therefore the Saddharmapuṇḍarīkasūtra says: "My pure land is never destroyed, / Yet sentient beings see it burned away." An ancient master said: "It is like a person seeing water where a hungry ghost sees fire, or a hungry ghost seeing fire where a person sees water; it is also like a rākṣasa palace and a human palace being in the same place without seeing each other. The land of other-enjoyment is also like this." As for the land of self-enjoyment, it is universally all-pervading, neither identical to the three realms nor apart from the three realms. As for the dharmatā-land, arising and ceasing are ever thus. Therefore we know that the buddha-lands are inconceivable and cannot be viewed through notions of existence and extinction, defilement and purity. Furthermore, ancient masters explained three meanings: First, since the self-nature body and land are both what is realized, it is clear that their substance is identical, like the space of a single room. Second, self-enjoyment is like the light of a thousand lamps, together pervading a room. Third, the two lands of other-enjoyment and transformation directly testify to what was said before; they are also similarly named the same, yet are seen differently according to capacity. As the Śūraṅgamasūtra says: "Manifesting according to karma" means that in accordance with the karmic fruit of sentient beings, all can be manifested. For example, when Śākyamuni appeared in the world, the land was narrow and small, and the ocean waters swelled; when Maitreya descends to be born, the world will be vast and broad, and the waters of the four great oceans will decrease. When bodhisattvas are in the assembly, there are no mounds or pits; when śrāvakas are among them, it is full of filth and evil. Thus we know that response and manifestation arise in accordance with all sentient beings; broadness or narrowness, purity or defilement, are all produced by the mental capacity of sentient beings, while the buddha-fruit is unconditioned. Master Yu said: "The mind is what the buddhas realize to be the dharmakāya; the object is what the buddhas realize to be the pure land. Thus both are what is realized, and wisdom is the realizing subject." The Ci'en Commentary says: