[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 22.5 # 宗鏡錄 22.5 宗鏡錄 22.5 - **Language:** Classical Chinese ### [22.5](https://indike.org/pramana/in.bauddha.taisho.2016.22.5) 答。以法身是色實體故。能現種種色。謂從本已來。色心無二。以色本性。即心自性。說名智身。以心本性。即色自性。說名法身。依於法身。一切如來所現色身。遍一切處。無有間斷。十方菩薩。隨所堪任。隨所願樂。見無量受用身。無量莊嚴土。各各差別。不相障礙。無有斷絕。此所現色身。一切眾生心意識。不能思量。以是真如自在甚深用故。故知所現一切依正二報。供具莊嚴等無邊佛事。皆從一心而起。如華嚴經云。以從波羅蜜所生一切寶蓋。於一切佛境界清淨解所生一切華帳。無生法忍所生一切衣。入金剛法無礙心所生一切鈴網。解一切法如幻心所生一切堅固香。周遍一切佛境界如來座。心所生一切佛眾寶妙座。供養佛不懈心所生一切寶幢。解諸法如夢歡喜心所生佛所住一切寶宮殿。無著善根無生善根所生一切寶蓮華雲。一切堅固香雲。一切無邊色華雲。一切種種色妙衣雲。一切無邊清淨栴檀香雲。一切妙莊嚴寶蓋雲。一切燒香雲。一切妙鬘雲。一切清淨莊嚴具雲。皆遍法界。出過諸天。供養之具。供養於佛。其諸菩薩一一身。各出不可說百千億那由他菩薩。皆充滿法界虛空界。其心等於三世諸佛。以從無顛倒法所起。解深密經云。爾時曼殊室利白佛言。世尊。如來成等正覺。轉正法輪。入大涅槃。如是三種。當知何相。佛告曼殊室利。善男子。當知此三皆無二相。謂非成等正覺。非不成等正覺。非轉正法輪。非不轉正法輪。非入大涅槃。非不入大涅槃。何以故。如來法身究竟淨故。如來化身常示現故。釋曰。非成等正覺者。以法身究竟淨故。離常見故。入第一義諦故。非眾生見聞故。非不成等正覺者。以化身常示現故。離斷見故。約世俗諦故。隨機熟有情心現故。然法報雖分。真化一際。又法身普遍有二。一隨相各別遍。以法身遍在一切大小相中不壞相故。二圓融總攝遍。以法身無相。能融一切有相總攝歸一體故。色身即體之用遍。智身修成。如體之遍。遂則十身布影。散分十剎之中。一體分光。不動一塵之內。色身如日之影。隨現世間。智身似日之光。照臨法界。又佛身諸根。一一相好。皆遍法界。以諸根體同故。若眼為門。諸根相好。及佛剎土。莫不皆是一眼中現。如經云。眾生身中有如來眼。如來耳等。以佛法身共眾生性。無別體故。皆從無性而起。起不違真。因法界而生。生不礙事。所以一切諸佛。於一切世界。皆是得菩提處。若以真身。則稱性遍周。若以應身。則隨機普現。所以天親云。廣略相入者。諸佛有二種身。一法性法身。二方便法身。由法性法身故。生方便法身。由方便法身故。顯出法性法身。此二種身。異而不可分。一而不可同。是故廣略相入。法身無相故。則能無不相。是故相好莊嚴。即是法身也。法身無知故。則能無不知。是故一切種智。即是真實智慧。故華嚴論云。法身相好。一際無差。曉公起信論疏序云。原夫大乘之為本也。蕭焉寂滅。湛爾沖玄。玄之又玄。豈出萬像之表。寂之又寂。猶在百家之談。非象表也。五目不能覩其容。在言裏也。四辯莫能談其狀。此明真體。與一切法非一非異。華嚴經疏序云。冥真體於萬化之域。顯德相於重玄之門。記釋云。此明無礙。則與諸法非一異矣。如肇公云。道遠乎哉。觸事而真。亦體即萬化矣。故云冥真體於萬化之域。顯德相於重玄之門者。明相不礙體也。重玄即是理體。明德相只在體上。若離體有相。相非玄妙。勝德之相。名為德相。言重玄者。借老子之言。老子云。玄之又玄。眾妙之門。彼以有名無名。同謂之玄。河上公云。玄者。天也。天中復有天。莊子云。天即自然。則自然亦自然也。依此而生萬物。故云眾妙之門。今宗鏡中。亦復如是。無法不收。無德不備。可謂心之至妙幽玄矣。清涼記引華嚴經頌云。佛以法為身。清淨如虛空。 > \[The Treatise\] replies: Because the dharmakāya is the true substance of form, it is able to manifest all kinds of forms. This means that from the very beginning, form and citta are non-dual. Because the original nature of form is itself the intrinsic nature of citta, it is named the jñānakāya. Because the original nature of citta is itself the intrinsic nature of form, it is named the dharmakāya. Relying on the dharmakāya, the physical form-bodies manifested by all tathāgatas pervade all places without interruption. Bodhisattvas of the ten directions, in accordance with their capacities and wishes, see immeasurable saṃbhogakāyas and immeasurable adorned lands, each distinct, not obstructing one another, and without cessation. This manifested form-body cannot be conceived by the citta, manas, or manovijñāna of any sentient being, because it is the sovereign and unfathomably profound function of tathatā. Therefore, we know that all manifested primary and secondary retributions, offerings and adornments, and boundless Buddha-activities all arise from the one mind. As the Avataṃsakasūtra says: 'With all jeweled canopies born of pāramitās; all flower curtains born of the pure understanding of all Buddha-realms; all robes born of anutpattikadharmakṣānti; all bell-nets born of the unimpeded mind entering the adamantine Dharma; all solid incenses born of the mind understanding all dharmas to be like an illusion; all wondrous seats of the assembly of Buddhas born of the mind \[perceiving\] the tathāgata-seats that pervade all Buddha-realms; all jeweled banners born of the unflagging mind in making offerings to the Buddha; all jeweled palaces dwelt in by Buddhas born of the joyful mind understanding all dharmas to be like a dream; all clouds of jeweled lotuses born of unattached roots of virtue and unproduced roots of virtue; all clouds of solid incense; all clouds of flowers of boundless color; all clouds of wondrous robes of manifold colors; all clouds of boundless pure sandalwood incense; all clouds of wondrously adorned jeweled canopies; all clouds of burning incense; all clouds of wondrous garlands; all clouds of pure adornments—all pervading the dharmadhātu, surpassing the offerings of the devas, they made offerings to the Buddha. From each single body of those bodhisattvas, inexpressible hundreds of thousands of koṭis of nayutas of bodhisattvas came forth, all filling the dharmadhātu and the realm of space, their minds equal to the Buddhas of the three periods of time, because they arose from the unperverted Dharma.' The Saṃdhinirmocanasūtra says: 'At that time, Mañjuśrī addressed the Buddha, saying: "World-Honoured One, the tathāgata achieves equal and correct awakening, turns the wheel of the true Dharma, and enters great nirvāṇa. What should one know regarding the characteristics of these three?" The Buddha told Mañjuśrī: "Good son, you should know that these three all lack dual characteristics. That is to say, it is neither achieving equal and correct awakening nor not achieving equal and correct awakening; neither turning the wheel of the true Dharma nor not turning the wheel of the true Dharma; neither entering great nirvāṇa nor not entering great nirvāṇa. Why is this? Because the tathāgata's dharmakāya is definitively pure, and because the tathāgata's nirmāṇakāya is constantly manifested."' The commentary states: '"Neither achieving equal and correct awakening" is because the dharmakāya is definitively pure, free from the view of permanence, and enters the ultimate truth, and is not seen or heard by sentient beings. "Nor not achieving equal and correct awakening" is because the nirmāṇakāya is constantly manifested, free from the view of annihilation, and is framed in terms of conventional truth, appearing in accord with the minds of sentient beings whose capacities have matured.' Thus, although dharma and saṃbhoga are distinguished, the real and the transformed share a single boundary. Furthermore, the pervasion of the dharmakāya has two aspects: First, pervasion according to individual characteristics, because the dharmakāya pervades all large and small characteristics without destroying the characteristics. Second, perfectly integrated, all-encompassing pervasion, because the dharmakāya is markless, able to integrate all conditioned characteristics and encompass them completely into a single substance. The form-body is the pervasive function of the substance itself; the jñānakāya is cultivated and perfected like the pervasion of the substance. Thus, the ten bodies cast their shadows, scattering into the ten Buddha-lands; the single substance divides its light, yet remains unmoved within a single dust mote. The form-body is like the shadow of the sun, manifesting according to the world; the jñānakāya is like the light of the sun, shining down upon the dharmadhātu. Moreover, every sense faculty and every minor and major characteristic of the Buddha's body pervades the dharmadhātu, because all sense faculties share the same substance. If the eye is taken as the portal, all sense faculties, major and minor characteristics, and Buddha-lands without exception manifest within a single eye. As a sūtra says: 'Within the bodies of sentient beings there is the Tathāgata's eye, the Tathāgata's ear, and so on,' because the Buddha's dharmakāya and the nature of sentient beings have no separate substance; both arise from the lack of nature. Arising, they do not violate the real; generated due to the dharmadhātu, generation does not obstruct phenomena. Therefore, for all Buddhas, every world is a place of attaining bodhi. In terms of the true body, it pervasively encompasses in accord with the nature; in terms of the response body, it universally manifests according to capacities. Thus Vasubandhu says: 'Regarding the interpenetration of the extensive and the condensed: Buddhas have two kinds of bodies: first, the dharmatā-dharmakāya; second, the upāya-dharmakāya. Due to the dharmatā-dharmakāya, the upāya-dharmakāya is born; due to the upāya-dharmakāya, the dharmatā-dharmakāya is revealed. These two kinds of bodies are different yet inseparable, one yet not identical. Therefore, the extensive and the condensed interpenetrate. Because the dharmakāya is markless, it can leave nothing uncharacterized; therefore, the adornment of major and minor characteristics is itself the dharmakāya. Because the dharmakāya is without knowing, it can leave nothing unknown; therefore, all-aspect knowledge is itself true wisdom.' Hence the Huayan lun says: 'The dharmakāya and the major and minor characteristics are of a single limit, without distinction.' Master Xiao's preface to his commentary on the Treatise on Awakening of Faith says: 'Now, the fundamental nature of the Great Vehicle is serene and quiescent, clear and profoundly dark. Dark and darker still, how could it transcend the myriad images? Quiescent and more quiescent still, it yet abides in the discourses of the hundred schools. Being not beyond images, the five eyes cannot view its form; abiding within words, the four kinds of eloquence cannot describe its state.' This clarifies that the true substance is neither one with nor different from all dharmas. The preface to the commentary on the Avataṃsakasūtra says: 'It conceals the true substance in the realm of the myriad transformations, and reveals virtuous characteristics at the gate of double darkness.' The subcommentary explains: 'This clarifies unimpededness, thus being neither one nor different from all dharmas.' As Master Zhao said: 'Is the Dao far away? Touch phenomena and it is real.' This also means substance is identical to the myriad transformations. Therefore, to say 'It conceals the true substance in the realm of the myriad transformations, and reveals virtuous characteristics at the gate of double darkness' clarifies that characteristics do not obstruct the substance. The 'double darkness' is the principle-substance itself, clarifying that virtuous characteristics reside solely upon the substance. If there were characteristics apart from the substance, those characteristics would not be profound and wondrous. The characteristics of supreme virtue are called 'virtuous characteristics.' The term 'double darkness' borrows the words of Laozi. Laozi said: 'Dark and darker still, the gate of all subtleties.' He treated both the named and the nameless alike as 'dark.' Master Heshang said: 'The dark is Heaven; within Heaven there is again Heaven.' Zhuangzi said: 'Heaven is the natural; then the natural is also the natural.' Relying on this, the myriad things are produced; hence it is called 'the gate of all subtleties.' Now in this Mirror of the Source, it is likewise: there is no dharma it does not gather, no virtue it does not possess; it can be called the utmost subtlety and hidden darkness of the mind! The Qingliang Subcommentary quotes a verse from the Avataṃsakasūtra: 'The Buddha takes the Dharma as his body, pure like space.' > — English (machine translation) (machine translation) - [Previous: 22.4](https://indike.org/pramana/in.bauddha.taisho.2016.22.4) - [Next: 22.6](https://indike.org/pramana/in.bauddha.taisho.2016.22.6) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.2016.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.22.5) — English, machine translation ## Linked texts (1) - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-siksananda.1.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.22.5](https://indike.org/pramana/in.bauddha.taisho.2016.22.5) · Pramāṇa