宗鏡錄 24.7.1

24.7.1

答曰。 十方諸佛。 共一法身。 何必須二。 又三身十身。 隨用而說。 約其本性。 唯一身而已。 如冥室希光。 隨孔而照。 光雖萬殊。 而本之者一所謂真法身也。 亦是隨機所現。 形相不同。 如出現品頌云。 譬如梵王住自宮。 普現三千諸梵處。 一切人天咸得見。 實不分身向於彼。 諸佛現身亦如是。 一切十方無不遍。 其身無數不可稱。 亦不分身不分別。 方知不是他佛智遍自。 則乃自佛智遍他。 亦非自因趣他果。 本是他果承我因。 則因果同時。 凡聖一際。 是以了無二相。 能過魔界。 不得一法。 安住佛乘。 若取相則沈六入之海。 起念則投五陰之城。 皆是眾生隨差別情。 起自他見。 則影分多月。 迹任殊形。 不離一真。 各現心水。 故融大師云。 不離五陰有佛。 經言。 如心佛亦爾。 如佛眾生然。 又云。 離心求菩提。 譬如天與地。 那有丈六身。 身無丈六也。 大品云。 不以身為佛。 用種智為佛。 若相好是佛。 輪王是也。 今多許人身中佛。 那不見。 為煩惱故。 經云。 具煩惱眾生。 雖近而不見。 只在身內。 甚近而不見。 又我等無智故。 不覺內衣裏。 有無價寶珠。 乃至心者。 信也。 謂有前識。 法隨相行。 則煩惱名識。 不名心也。 意者。 憶也。 憶想前境起於妄。 並是妄識。 不干心事。 心非有無。 有無不染。 心非垢淨。 垢淨不污。 乃至迷悟凡聖行來去住。 並是妄識非心。 心本不生。 今亦無滅。 若知自心如此。 佛亦然。 故云直心是道場。 無虛假故。 經云。 世間如是身。 諸佛身亦然。 了知其自性。 是則說名佛。 是以一身無量身。 皆同佛體。 以無性理同故。 所以志公云。 食時辰。 無明本是釋迦身。 坐臥不知元是道。 作麼忙忙受苦辛。 華嚴私記云。 從如是我聞已來。 乃至一切經中。 菩薩眾。 聲聞眾。 莊嚴具。 華幡幢蓋。 七珍寶等事。 並是如來淨業所起。 或作法名雲名。 並是淨心中事。 文殊則是眾生現行分別心。 普賢則是眾生塵勞業行心。 觀音即是眾生大悲心。 勢至即眾生志智心。 如華嚴經云。 一切處文殊者。 文殊雖東來。 而即一切處。 以是法界之身。 不動之智。 觸境斯了。 六根三業。 盡是文殊。 實相體周。 萬像森羅。 無非般若。 何有一處非文殊哉。 淨名疏云。 定自在王菩薩者。 用一心三觀。 能觀心性。 名為上定。 得此上定。 於一切真俗禪定。 即得自在如國王也。 寶積菩薩者。 一心三觀。 正觀心性雖空。 具足萬行之法寶聚。 故名寶積也。 妙生菩薩者。 觀心不生。 則一切法不生。 般若妙生也。 故經云。 色不生。 般若生。 觀世音菩薩者。 請觀音經云。 觀於心脈。 使想一處。 即見觀世音也。 如是等菩薩。 隨舉一觀門。 別以標菩薩名。 引物歸心。 若一人各具一切觀門。 即名字互通。 即是字等。 語等。 身等。 法等。 以一切法。 本自無名。 無名而有名者。 皆從心起故。 心即名也。 其能如是解者。 即於正觀心中。 見一切菩薩諸佛也。 乃至聲聞十大弟子。 皆是自心十善法數。 又云。 十心數者。 三藏教毘曇偈云。 想欲更樂慧。 念思及解脫。 作意於境界。 三摩提以痛。 此心通大地。 數法。 扶心王。 起一切諸心。 數如國。 有十臣。 共輔佐一主。 若君臣共行非道。 國內人民。 悉皆作惡。 君臣相輔共行正治。 國內人民。 悉皆有道。 今眾生有心王。 通十心數。 若念不善。 即有無量。 不善煩惱數法起。 若心王十數相扶念善。 即有無量諸善功德智慧心數而起也。 復次。 心王即是師。 十數即是十弟子。 如師資共作惡。 即化一切人皆惡。 如師資共作善。

He replied: "The buddhas of the ten directions share one dharmakāya; why must there be two? Moreover, the three bodies and ten bodies are spoken of in accordance with function; judging by their fundamental nature, there is only one body. It is like a dark room yearning for light, which shines in accordance with the apertures: although the lights are manifold, that which is their origin is one—namely, the true dharmakāya. It also manifests in accordance with capacities, with different forms and marks. As a verse in the 'Manifestation' chapter says: / 'Just as the Brahmā King abides in his own palace, / Yet manifests universally throughout the three-thousandfold realms of Brahmā, / Seen by all humans and devas, / Without truly dividing his body to go to them; / The manifestation of the bodies of all buddhas is also like this: / Pervading all the ten directions without exception. / Their bodies are innumerable and incalculable, / Yet they neither divide their bodies nor make discriminations.' / Thus we know that it is not that another buddha's wisdom pervades oneself, but rather that one's own buddha-wisdom pervades others. Nor is it that one's own cause proceeds to another's fruit; originally, it is that another's fruit receives my cause. Thus cause and effect are simultaneous; ordinary and sage are of one boundary. For this reason, by understanding that there are no dual characteristics, one can transcend the realm of Māra; by not grasping a single dharma, one abides peacefully in the Buddha vehicle. If one grasps characteristics, one sinks into the ocean of the six entries; if one gives rise to thoughts, one casts oneself into the fortress of the five aggregates. These are all sentient beings following their discriminating feelings and giving rise to views of self and other; then the reflections divide into many moons, and their traces take on various forms. Not departing from the one true [reality], each manifests in the water of citta. Therefore Master Rong said: 'Not departing from the five aggregates, there is a buddha.' The sūtra says: 'As is citta, so is the buddha; as is the buddha, so are sentient beings.' It also says: 'To seek bodhi apart from citta is like heaven and earth; how could there be a sixteen-foot body? The body has no sixteen feet.' The *Pañcaviṃśatisāhasrikā-prajñāpāramitāsūtra* says: 'One does not take the body to be the buddha; one takes sarvākārajñatā to be the buddha. If the marks and signs were the buddha, a wheel-turning king would be one.' Now, for so many people, the buddha within their bodies—why do they not see it? Because of kleśas. The sūtra says: 'Sentient beings endowed with kleśas, though close, do not see; it is only inside the body, very close yet they do not see.' Furthermore, because we lack wisdom, we do not realize that within our inner garment there is a priceless jewel. As for 'citta', it means 'faith' [or 'verification']; that is, there is preceding consciousness, and dharmas operate following characteristics, so that kleśas are called consciousness, not citta. 'Manas' means 'recollection': recollecting and conceptualizing preceding objects gives rise to delusion; these are all deluded consciousness, having nothing to do with citta. Citta is neither existent nor non-existent; existence and non-existence do not taint it. Citta is neither defiled nor pure; defilement and purity do not soil it. Up to deluded or awakened, ordinary or sage, walking, coming, going, or staying—all are deluded consciousness and not citta. Citta fundamentally is unproduced, and now also does not cease. If one knows one's own citta to be like this, the buddha is also thus. Therefore it is said: 'The straight mind is the bodhimanda, because it is free of falsity.' The sūtra says: 'Such is the body of the world; the bodies of the buddhas are also thus. Completely knowing its self-nature: this is called a buddha.' Therefore one body and immeasurable bodies all share the same buddha-substance, because their principle of naturelessness is identical. For this reason, Master Zhi said: 'At the hour of eating, avidyā originally is the body of Śākya. Sitting and lying, not knowing it is originally the Way—why rush about in haste enduring bitter toil?' The *Huayan siji* says: 'From "Thus have I heard" onwards, up to everything in all sūtras—the assemblies of bodhisattvas, the assemblies of śrāvakas, the ornaments, flowers, banners, streamers, canopies, the seven precious jewels, and the like—all arise from the Tathāgata's pure karma, or are designated by names of dharmas or names of clouds; all are matters within the pure citta. Mañjuśrī is sentient beings' actively operating discriminating citta. Samantabhadra is sentient beings' citta of karmic action amid worldly toil. Avalokiteśvara is sentient beings' citta of great compassion. Mahāsthāmaprāpta is sentient beings' citta of resolve and wisdom. As the *Avataṃsakasūtra* says: "Mañjuśrī in all places": although Mañjuśrī comes from the east, he is immediately in all places, because he is the body of the dharmadhātu and unmoving wisdom. Meeting an object, it is understood; the six sense organs and three karmas are all Mañjuśrī. The substance of true reality is all-pervading; the myriad images densely arrayed are nothing other than prajñā. Where is there a single place that is not Mañjuśrī?' The *Vimalakīrti Commentary* says: 'Bodhisattva Samādhivaśavartirāja: using the three contemplations in one mind, being able to contemplate the citta-nature, is called supreme samādhi. Attaining this supreme samādhi, one attains mastery over all conventional and ultimate dhyānas and samādhis, like a king. Bodhisattva Ratnarāśi: through the three contemplations in one mind, correctly contemplating that although the citta-nature is empty, it is fully endowed with the collection of dharma-jewels of myriad practices; therefore he is named Ratnarāśi. Bodhisattva Vicitrasaṃbhava: contemplating that citta is unproduced, then all dharmas are unproduced; prajñā wonderfully arises. Therefore the sūtra says: "Form is not produced; prajñā is produced." Bodhisattva Avalokiteśvara: the *Qing Guanyin jing* says: "Contemplate the pulse of the heart, focusing the thought in one place; then one sees Avalokiteśvara." For bodhisattvas such as these, in accordance with pointing out one contemplation gate, they are distinctively labeled with a bodhisattva's name to guide beings back to citta. If one person completely possesses all contemplation gates, then the names are mutually interchangeable; this is equality of syllables, equality of words, equality of bodies, and equality of dharmas. Because all dharmas are originally nameless, that they have names without names is all because they arise from citta; citta is names. Those who are able to understand like this will see all bodhisattvas and buddhas within the correctly contemplating citta. Up to the ten great disciples among the śrāvakas, they are all the ten wholesome mental factors of one's own citta.' It also says: 'The ten mental factors: a verse from the Abhidharma of the Tripiṭaka teachings says: / "Saṃjñā, chanda, sparśa, prajñā, / Smṛti, cetanā, and adhimokṣa, / Manaskāra towards sense objects, / Samādhi together with vedanā; / These caitasikas are common to the entire ground." / Assisting the mind-king, they give rise to all states of mind. The mental factors are like a state having ten ministers who together assist a single ruler. If the ruler and ministers together practice what is not the Way, the people in the state will all do evil. If ruler and ministers assist one another to practice proper governance, the people in the state will all possess the Way. Now sentient beings have a mind-king, common to the ten mental factors. If thought is unwholesome, then immeasurable unwholesome, kleśa-laden mental factors will arise. If the mind-king and the ten factors assist one another in thinking wholesome thoughts, then immeasurable wholesome mental factors of merit and wisdom will arise. Furthermore, the mind-king is the master, and the ten factors are the ten disciples. If master and disciple together commit evil, they will transform all people into doing evil; if master and disciple together perform good...'