宗鏡錄 23.35.2

23.35.2

分真即中。 初阿後茶。 發心畢竟二不別。 以行位念三不退故。 台教接人上住於此。 邇後直至十行十迴向十地等妙二覺位。 所有智斷昇進。 任運無功。 念念圓滿無上菩提。 又廣釋不可思議境者。 如華嚴經頌云。 心如工畫師。 造種種五陰。 一切世間中。 莫不從心造。 種種五陰者。 十法界五陰也。 法界者。 有三義。 十數是能依。 法界是所依。 能所合稱。 故言十法界。 又此十法。 各各因。 各各果。 不相混濫。 故言十法界。 又此十法。 一一當體皆是法界。 故言十法界。 十法界通稱陰入界。 其實不同。 三塗是有漏惡陰界入。 三善是有漏善陰界入。 二乘是無漏有漏陰界入。 菩薩是亦有漏亦無漏陰界入。 佛是非有漏非無漏陰界入。 釋論云。 法無上者。 涅槃是。 即非有漏非無漏法也。 無量義經云。 佛無諸大陰界入者。 無前九陰界入也。 今言有者。 有涅槃常住陰界入也。 大經云。 因滅無常色。 獲得常色。 受想行識。 亦復如是。 常樂重沓。 即積聚義。 慈悲覆蓋。 即陰義。 以十種陰界不同故。 名五陰世間也。 攬五陰通稱眾生。 眾生不同。 攬三塗陰。 罪苦眾生。 攬人天陰。 受樂眾生。 攬無漏陰。 真聖眾生。 攬慈悲陰。 大士眾生。 攬常住陰。 尊極眾生。 大論云。 眾生無上者。 佛是。 豈與凡下同。 大經云。 歌邏羅時名字異。 乃至老時名字異。 芽時名字異。 乃至果時名字亦異。 且約一期。 十時差別。 況十異眾生。 寧得不異。 故名眾生世間也。 十種所居。 通稱國土世間者。 地獄依赤鐵住。 畜生依地水空住。 脩羅依海畔海底住。 人依地住。 天依宮殿住。 六度菩薩。 同人依地住。 通教菩薩惑未盡。 同依人天住。 斷惑盡者。 依方便土住。 別圓菩薩。 惑未盡者。 同人天方便等住。 斷惑盡者。 依實報土住。 如來依常寂光土住。 仁王經偈云。 三賢十聖住果報。 唯佛一人居淨土。 淨土不同故。 名國土世間也。 此三十種世間悉從心造。 又十種五陰。 一一各具十法。 謂如是相性體力作因緣果報本末究竟等。 此是十如。 五陰世間。 眾生世間。 國土世間。 即是三種世間。 此一心具十法界。 一法界又具十法界。 即百法界。 一法界具三十種世間。 百法界具三千種世間。 此三千在一念心。 若無心而已。 介爾有心。 即具三千。 亦不言一心在前。 一切法在後。 亦不言一切法在前。 一心在後。 例如八相遷物。 物在相前。 物不被遷。 相在物前。 亦不被遷。 前亦不可。 後亦不可。 只物論相遷。 只相遷論物。 今心亦如是。 若從一心生一切法者。 此則是縱。 若心一時含一切法者。 此即是橫。 縱亦不可。 橫亦不可。 只心是一切法。 一切法是心。 故非縱非橫。 非一非異。 玄妙深絕。 非識所識。 非言所言。 所以稱為不可思議境。 意在於此。 既自了達一心不思議境。 遂起同體大悲。 發真正菩提心等。 已下九種觀門成熟。 華嚴論云。 如三乘中。 亦說根本智後得智。 今欲令三乘人迴心。 指此金色世界不動智佛。 令使直認是自心能分別智。 本無所動。 文殊師利。 即是自心善揀擇無相妙慧。 覺首目首等菩薩。 即是自心隨信解中所見之理智。 如是三乘之人未迴心者。 定當不信。 何以故。 為立三阿僧祇劫後當得佛故。 為直自認身及心總是凡夫。 但信佛有不動智等。 不自信自心是根本不動智佛。 與佛無異。 以是義故。 不成此教法界乘中以根本智為信心。 此經信心。 應當如是直信。 自心分別之性。 是法界性中根本不動智佛。 金色世界。 是自心無染之理。 文殊師利。 是自心善揀擇妙慧。 覺首目首等菩薩。 是隨信心中理智現前。

In the identity of partial realization of reality, from the first [letter] a to the final [letter] ha, the initial arousal of the mind [of bodhi] and the ultimate [attainment] are not two or different. Because of the three forms of non-retrogression—in practice, stage, and mindfulness—the Tiantai teaching receives people and establishes them here. Thereafter, directly progressing through the ten practices, the ten dedications, the ten stages, and the two stages of equal and sublime enlightenment, all advancement in wisdom and eradication [of defilements] occurs spontaneously without effort, moment by moment fulfilling unexcelled bodhi. Furthermore, broadly explaining the inconceivable realm: as a verse in the Avataṃsakasūtra says, 'Mind is like a skilled painter, creating the various five aggregates; throughout all worlds, there is nothing that is not made from mind.' 'The various five aggregates' refers to the five aggregates of the ten dharmadhātus. 'Dharmadhātu' has three meanings: The number ten is what is supported, and the dharmadhātu is that which supports them; combining what is supported and what supports, it is therefore called the ten dharmadhātus. Again, these ten dharmas each have their individual causes and their individual effects, not mutually confused or disordered; therefore they are called the ten dharmadhātus. Again, these ten dharmas, each in its very substance, are entirely the dharmadhātu; therefore they are called the ten dharmadhātus. The ten dharmadhātus are collectively called aggregates, bases, and elements, yet they are actually distinct: the three bad destinies are defiled, unwholesome aggregates, elements, and bases; the three wholesome destinies are defiled, wholesome aggregates, elements, and bases; the two vehicles are uncontaminated and contaminated aggregates, elements, and bases; bodhisattvas are both contaminated and uncontaminated aggregates, elements, and bases; buddhas are neither contaminated nor uncontaminated aggregates, elements, and bases. The commentary [Mahāprajñāpāramitopadeśa] says: 'That which is unexcelled among dharmas is nirvāṇa'—namely, the dharma that is neither contaminated nor uncontaminated. The Anantanirdeśasūtra says: 'That the Buddha lacks the great aggregates, elements, and bases means that he lacks the aggregates, elements, and bases of the preceding nine [realms].' Now stating that he has them means that he possesses the permanently abiding aggregates, elements, and bases of nirvāṇa. The Great Sūtra [Mahāparinirvāṇasūtra] says: 'Because impermanent form is extinguished, one obtains permanent form; feeling, perception, volitional formations, and consciousness are also like this.' Permanent bliss layered repeatedly is the meaning of accumulation; compassion covering over is the meaning of aggregate (skandha). Because the ten kinds of aggregates and elements are different, this is called the realm of the five aggregates. Grasping the five aggregates is collectively called sentient beings, yet sentient beings are distinct: grasping the aggregates of the three bad destinies constitutes sentient beings of sinful suffering; grasping the aggregates of humans and devas constitutes sentient beings who experience pleasure; grasping uncontaminated aggregates constitutes true noble sentient beings; grasping the aggregates of compassion constitutes mahāsattva sentient beings; grasping the permanently abiding aggregates constitutes the supremely revered sentient beings. The Great Treatise [Mahāprajñāpāramitopadeśa] says: 'The unexcelled among sentient beings is the Buddha'—how could he be the same as the ordinary and inferior? The Great Sūtra says: 'At the time of the kalala, its name is different, up to the time of old age, its name is different; at the time of the sprout, its name is different, up to the time of the fruit, its name is also different.' Even within a single period, there are distinctions among the ten times; how much more so for the ten different sentient beings—how could they not be different? Therefore it is called the realm of sentient beings. As for the ten kinds of dwellings collectively called the realm of lands: hell beings dwell dependent on red iron; beasts dwell dependent on earth, water, and space; asuras dwell dependent on the seashore and ocean bed; humans dwell dependent on earth; devas dwell dependent on palaces. Bodhisattvas of the six pāramitās dwell together with humans dependent on earth. Bodhisattvas of the shared teaching whose delusions are not yet exhausted dwell together with humans and devas; those whose delusions have been exhausted dwell dependent on the land of skillful means. Bodhisattvas of the distinct and perfect teachings whose delusions are not yet exhausted dwell together in the lands of humans, devas, and skillful means; those whose delusions have been exhausted dwell dependent on the land of true reward. Tathāgatas dwell dependent on the land of eternally quiescent light. A verse in the Renwang jing says: 'The three grades of worthy ones and the ten grades of noble ones dwell in karmic rewards; only the Buddha alone abides in the pure land.' Because pure lands are distinct, this is called the realm of lands. These thirty kinds of realms are all created from the mind. Furthermore, each of the ten kinds of five aggregates possesses ten dharmas: namely, such characteristics, nature, substance, power, activity, causes, conditions, effects, retributions, and the ultimate equality of beginning and end. These are the ten suchnesses. The realm of the five aggregates, the realm of sentient beings, and the realm of lands are the three kinds of realms. This one mind possesses the ten dharmadhātus; each dharmadhātu again possesses ten dharmadhātus, which makes one hundred dharmadhātus. Each dharmadhātu possesses thirty kinds of realms, so one hundred dharmadhātus possess three thousand kinds of realms. These three thousand are present in a single thought-moment of the mind. If there were no mind, that would be the end of it; but if the slightest bit of mind exists, it immediately contains the three thousand. Nor do we say that the one mind is before and all dharmas are after, nor do we say that all dharmas are before and the one mind is after. For example, regarding the eight characteristics changing an object: if the object were before the characteristics, the object would not be changed; if the characteristics were before the object, it would also not be changed. Neither 'before' is acceptable, nor is 'after' acceptable; only in terms of the object do we speak of the changing of characteristics, and only in terms of the changing of characteristics do we speak of the object. Now the mind is also like this: if all dharmas were generated from the one mind, this would be vertical; if the mind contained all dharmas at one time, this would be horizontal. Neither vertical is acceptable nor is horizontal acceptable. It is simply that the mind is all dharmas, and all dharmas are the mind. Therefore, it is neither vertical nor horizontal, neither one nor different. Profound, wondrous, and deeply transcendent, it is not what consciousness can cognize, nor what words can express. Therefore it is called the inconceivable realm; the meaning lies here. Having personally comprehended the inconceivable realm of the one mind, one thereupon arouses the great compassion of identical substance, generates the genuine mind of bodhi, and so forth, and the nine kinds of contemplation gates that follow mature. The Huayan lun says: 'As in the three vehicles, fundamental wisdom and subsequently attained wisdom are also taught. Now, wishing to cause practitioners of the three vehicles to convert their minds, one points to this Buddha of Immovable Wisdom in the Golden Realm to have them directly recognize that it is their own mind's wisdom capable of discernment, which is fundamentally unmoving. Mañjuśrī is simply one's own mind's sublime wisdom that skillfully discriminates the markless. Bodhisattvas such as Juexiang and Muxiang are simply the wisdom of principle seen in accordance with the faith and understanding of one's own mind. If such practitioners of the three vehicles have not converted their minds, they will certainly not believe this. Why is this? Because they postulate that they will attain Buddhahood after three asaṃkhyeya kalpas, and because they directly view their own bodies and minds as entirely ordinary persons, merely believing that the Buddha possesses immovable wisdom and the like, but not having faith that their own minds are the fundamental Buddha of Immovable Wisdom, not different from the Buddha. For this reason, they cannot make fundamental wisdom their faithful mind within this teaching's dharmadhātu vehicle. The faithful mind of this sūtra should have faith directly in this manner: the discerning nature of one's own mind is the fundamental Buddha of Immovable Wisdom within the dharmadhātu nature; the Golden Realm is the unstained principle of one's own mind; Mañjuśrī is the sublime wisdom of one's own mind that skillfully discriminates; and bodhisattvas such as Juexiang and Muxiang are the presence of the wisdom of principle in accordance with the faithful mind.'